LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA. 


Class         ft  ~j  ; 


The  How  and  Why  of  the 
Emmanuel  Movement 

A    HAND-BOOK    ON 
PSYCHO  -THERAPEUTICS 


By 

REV.  THOMAS  PARKER  BOYD 


San  Francisco 

STlje  SaSijttaker  &  £ap  Company 
1909 


GENERAL 


COPYRIGHT  1909 

BY 
THOMAS  PARKER  BOYD 


PREFACE 

AWORLD-wide  movement  —  a  distinct  stage 
in  the  evolution  of  mankind  —  a  new  book  : 
this  is  logical.  The  literature  of  a  movement  is 
an  essential  part  of  it.  Yesterday  the  physical 
man  was  having  his  day;  today  the  mental  man 
is  having  his  day;  tomorrow  the  spiritual  man  is 
to  have  his  day,  and  the  day-star  has  appeared. 
It  is  not  a  day  of  separation  from  the  physical 
and  mental,  but  of  combination,  wherein  the 
spiritual  nature  shall  be  supreme,  and  that  "holi- 
ness (wholeness)  without  which  no  man  shall  see 
the  Lord,"  shall  be  realized.  There  is  a  popular 
belief  that  there  are  unknown  and  unused  forces 
in  and  about  us  that  might  be  used  if  men  knew 
how.  The  fact  is  that,  while  much  has  been  said 
and  written  about  principles,  comparatively  little 
has  been  put  forth  as  to  methods  of  applying 
them.  These  reasons  have  seemed  to  warrant  me 
in  telling  the  How  as  well  as  the  Why^  in  such 
a  manner  that  the  wayfaring  man  may  apply  these 
forces  and  secure  their  benefits. 

If  it  be  objected  that  the  knowledge  of  methods 
in  the  use  of  these  mighty  forces  may  be  a  danger- 
ous thing  to  spread  broadcast,  the  answer  is  found 
in  the  words  that  few  will  care  to  challenge,  "Ye 


296155 


PREFACE 

shall  know  the  truth,  and  the  truth  shall  make  you 
free."  It  is  also  true  that  everybody  uses  these 
mental  and  spiritual  forces,  consciously  or  other- 
wise. The  man  who  knows  how  may  use  them 
uniformly  for  good,  while  he  who  does  not  will 
be  a  blind  Samson,  doing  wonders  often,  but 
sooner  or  later  pulling  the  house  of  achievement 
down  upon  his  head. 

If  it  be  urged  that  only  experts  should  know 
of  and  use  these  forces,  the  reply  comes  in  the 
question,  How  is  a  man  to  become  expert  in  this 
or  any  science  without  study  of  its  principles  and 
practice  of  its  methods?  It  has  been  claimed  that 
it  is  well  enough  for  the  public  to  have  a  general 
knowledge  of  this  science,  but  that  its  use  should 
be  restricted  to  the  physician,  the  psychologist,  or 
the  clergy,  lest  mistakes  be  made  or  unwise  use 
occur.  Now,  if  it  could  be  shown  that  physicians 
have  proven  infallible,  or  psychologists  always 
scientific,  or  clergymen  always  wise,  then  the 
point  would  be  well  taken,  but  sound  judgment, 
knowledge,  and  good  intention  do  not  seem 
to  be  restricted  to  these  professions,  but  rather  to 
be  pretty  generally  distributed  among  men;  and, 
inasmuch  as  all  men  are  endowed  in  greater  or 
less  degree  with  the  forces  used  in  mental  and 
spiritual  healing,  requiring  only  average  intelli- 
gence to  understand,  and  common  sense  to  apply 
[iv] 


PREFACE 

them,  it  follows  that  the  more  widespread  the 
knowledge  of  these  forces  and  the  methods  of  their 
use,  the  greater  must  be  the  blessing  to  mankind. 

For  a  period  of  fifteen  years  the  author  has  been 
a  student  and  practitioner  of  mental  and  spiritual 
medicine,  generally  cooperating  with  the  physi- 
cian, but  often  proceeding  without  one  in  cases 
where  the  cause  appeared  to  be  of  a  nervous  char- 
acter, in  which  the  physician  had  seemingly  ex- 
hausted his  skill.  In  the  earlier  years  of  practice, 
my  method  was  simply  that  of  religious  conver- 
sation, inspiring  the  patient  with  hope  of  recovery 
through  his  faith  in  the  goodness  of  God,  whose 
love  could  only  provide  the  best  things  for  his 
children.  This  was  accompanied  with  prayer  and 
the  laying  on  of  hands  in  the  name  of  the  Lord. 
After  some  years  of  practice,  my  reading  and 
experience  brought  to  me  the  conviction  that  the 
law  of  suggestion  lay  at  the  basis  of  this  and 
every  method  of  mental  and  spiritual  healing. 
Following  this  up  I  found  that  purely  mental 
methods  were  insufficient,  and  that  the  spiritual 
factor  must  enter  in  for  decisive  and  permanent 
results.  Then  it  became  clear  that  mental  and 
spiritual  forces  could  not  reach,  or  at  least  did  not 
affect  to  any  extent,  certain  classes  of  cases,  and 
my  practice  has  been  in  accordance  therewith. 

The  substance  of  this  book  has  been  given  in 
[v] 


PREFACE 

lectures,  addresses,  and  newspaper  articles  during 
some  years  past,  but  in  their  present  form  as  lec- 
tures before  my  class  for  the  study  of  the  "Em- 
manuel movement,"  on  Wednesday  evenings  dur- 
ing the  past  year,  in  the  Ascension  Church,  Val- 
lejo,  Cal.  The  purpose  was  to  so  instruct  the 
people  in  How,  and  When,  and  Why  to  use  these 
mental  and  spiritual  forces,  that  they  could  use 
them  alone,  or  in  conjunction  with  their  physician 
and  rector.  So  great  has  been  the  blessing  to  my 
own  parishioners,  and  so  general  was  the  interest 
aroused  in  the  subject,  and  the  demand  for  the 
instruction  in  more  permanent  form,  that  I  have 
decided  to  put  them  forth  for  more  general  use, 
believing  that  they  will  be  a  definite  contribution 
to  the  great  movement  now  going  forward  for  the 
well-being  of  the  whole  man. 

THE  AUTHOR. 


[vi] 


CONTENTS 

Chapter  Page 

Introduction ix 

1  Back  to  Christ i 

2  Therapeutic  Triumphs  of    the  Apostles 

and  the  Primitive  Church 14 

3  Mental  Medicine 22 

4  Moral  Medicine 30 

5  The  Law  of  Suggestion,  and  Some  of 

Its  Practical  Uses 37 

6  Sleep — Its  Therapeutic  Value 51 

7  Typical  Treatments 65 

8  Hypnotism 83 

9  Personal  Magnetism 100 

10  The  Will in 

1 1  The  Unknown  Quantity 119 

12  The  Complete  Life 130 


[vii] 


INTRODUCTION 

SINCE  the  beginning  of  man's  career,  he  has 
sickened  and  died.  He  has  been  sick — sick 
unto  death,  and  has  recovered.  The  art  of  heal- 
ing has  been  practiced  from  the  earliest  times.  A 
long  list  of  methods  and  remedies  is  our  inher- 
itance. At  one  end  of  the  procession  stands  the 
medicine  man  with  clangor  of  drum,  and  trumpet, 
and  bells,  to  drive  disease  and  the  devil  away. 
At  the  other  end  of  this  evolution  stands  the 
educated  physician,  armed  with  scientific  knowl- 
edge of  the  body,  its  organs,  circulation  of  the 
blood,  relation  of  pulse  and  temperature  to  dis- 
ease, and  other  important  things  to  give  him  a 
correct  diagnosis;  anesthetics,  antiseptics,  anti- 
dotes and  specifics,  tried  by  generations  and  known 
to  be  helpful.  Between  these  extremes  of  de- 
velopment are  all  the  pathies,  shrine  cures,  bones 
of  the  saints,  holy  waters,  quackery,  and  char- 
latanism, allopath,  homeopath,  isopath,  osteo- 
path, electric,  botanic,  magnetic,  Christian  Sci- 
ence, mind  cure,  faith  cure,  divine  healing,  and 
what  not.  Each  has  its  following.  Each  is  des- 
tined to  supplant  all  the  others  when  the  world 
becomes  sufficiently  enlightened.  All  can  present 
facts,  such  as  no  sensible  man  cares  to  deny.  Each 

[ix] 


INTRODUCTION 

can  present  long  lists  of  minutely  described  cures, 
and  if  you  accept  their  records,  in  which  usually 
no  failures  are  recorded,  a  truly  wonderful  show- 
ing can  be  made.  Under  the  heroic  treatment  of 
the  regulars  some  very  sick  men  have  recovered, 
and  such  is  the  case  with  all  of  the  more  refined 
methods  of  treatment.  Many  who  have  "suf- 
fered many  things  of  many  physicians,  and  spent 
all,  and  grew  worse"  have  gone  to  some  quack,  or 
scientist,  or  faith-curer,  and  have  fully  recovered, 
and  they  have  testified,  "I  was  sick;  I  tried  every 
remedy;  I  took  this  one,  and  it  cured  me."  Their 
friends  attest:  "We  have  seen  these  cases.  There 
can  be  no  question  of  their  genuineness."  Seeing 
is  believing.  The  argument  is  irresistible.  If  a 
fisherman,  carpenter,  blacksmith,  shoemaker,  sol- 
dier, clergyman,  man  or  woman,  announces  the 
discovery  of  the  possession  of  healing  power,  they 
will  in  this  way  soon  have  a  large  clientage.  Un- 
questioning assurance  on  the  part  of  the  operator, 
and  expectation  on  the  part  of  the  patient  will 
result  in  cures,  and  soon  a  reputation  is  built  up; 
then  it  is  easy,  for  the  devil  did  not  lie  when  he 
almost  said,  "Skin  for  skin,  yea,  all  that  a  man 
hath  will  he  give  for  his  health." 

It  is  recognized  by  medical  men  that  nineteen 
out  of  twenty  of  the  ordinary  acute  attacks  of  dis- 
ease will,  with  careful  attention  to  diet,  hygiene, 


INTRODUCTION 

and  nursing,  recover  without  medicine.  And  up- 
on this  "vis  medicatrix  naturse,"  the  wise  physi- 
cian places  more  dependence  than  all  else,  seeking 
to  follow  and  assist  in  the  direction  of  its  indi- 
cated movement,  and  so  hasten  the  cure.  Now  the 
quack,  the  scientist,  or  the  fakir  comes  into  such 
a  case  with  nineteen  chances  to  one  in  his  favor. 
The  cure  is  attributed  to  him.  Nature  did  the 
work,  and  he  gets  the  fee — an  important  matter. 
Now  the  great  medical  scientists  for  some  gen- 
erations past  have  been  placing  less  and  less  reli- 
ance upon  material  remedies,  and  more  upon  the 
mental  and  moral  influences  about  their  patients, 
while  psychologists  have  been  busy  formulating 
and  demonstrating  the  law  that  underlies  all  these 
mental  methods,  or  those  means  of  cure  in  which 
mental  and  moral  influences  have  some  part.  Out 
of  these  efforts  a  scientific  basis  has  been  estab- 
lished for  psycho-therapeutics  which  commends  it- 
self to  all  schools  of  the  healing  art.  As  the  bloom 
and  fruition  of  all  these  efforts  there  has  come 
forth  what  is  without  doubt  the  most  significant 
and  far-reaching  religious  therapeutical  movement 
of  this  or  any  age  since  the  time  of  Christ.  It  is 
called  the  "Emmanuel  movement,"  after  the  name 
of  the  Emmanuel  (Episcopal)  Church,  Boston, 
where  it  originated.  The  rector,  Rev.  Dr.  Elwood 
Worcester,  and  his  assistant,  Rev.  Dr.  McComb, 
[xi] 


INTRODUCTION 

both  trained  psychologists,  saw  the  church  stand- 
ing dumb  and  helpless  in  the  presence  of  disease 
and  melancholy,  and,  remembering  that  Jesus 
both  taught  and  healed,  and  so  commissioned  his 
followers,  lent  themselves  to  the  study  of  prac- 
tical methods,  by  which  the  church  might  minister 
to  the  physical  and  mental,  as  well  as  the  moral, 
illness  of  their  people.  Their  problem  was  to 
bring  into  working  harmony  the  orthodox  Chris- 
tian faith  and  the  latest  approved  scientific  knowl- 
edge concerning  the  mutual  relationships  of  the 
body,  mind  and  soul  of  man,  and  upon  these  two 
fundamental  pillars  of  truth  conduct  a  church 
clinic,  adopting  such  methods  as  would  commend 
themselves  to  an  intelligent  public  and  at  the  same 
time  to  be  in  line  with  the  conservative  spirit  of  the 
Protestant  Episcopal  church.  The  movement  re- 
solves itself  into  a  return  to  the  spirit  and  method 
of  Christ. 

The  philosophy  of  the  new  movement  holds  cer- 
tain concepts  that  are  interesting  and  vital.  Briefly 
they  are,  that  all  things  are  of  God;  that  in  Him 
we  live,  move  and  have  our  being;  that  harmony 
with  Him  is  health  for  the  whole  man;  that  the 
laws  of  the  body,  mind  and  soul  are  equally  di- 
vine ;  that  a  clean,  healthy,  strong  body,  a  rational, 
well-balanced  mind,  and  a  pure  heart  are  equally 
acceptable  to  God;  that  the  obligation  to  have 
[xii] 


INTRODUCTION 

them  all  is  equally  binding;  that  these  act  and 
react  one  upon  the  other  for  sickness  and  for 
health;  that  disease  may  be  of  purely  physical 
origin,  affecting  in  turn  the  mind  and  soul,  or  that 
it  may  be  of  mental  origin,  filling  the  body  with 
pain  and  compromising  the  moral  integrity,  or 
that  it  may  arise  from  moral  degeneracy,  crippling 
the  mind  and  poisoning  the  body  in  turn.  It  there- 
fore follows  that  rational  treatment  for  human  ills 
may  be  purely  physical,  or  mental,  or  moral,  but 
generally  a  combination  of  two  or  more.  Hence 
the  Emmanuel  movement  enlists  the  skilled  physi- 
cian, the  learned  psychologist,  and  the  priest  of 
spiritual  things.  The  staff  of  healers  consists  of 
expert  physicians  who  know  their  materia  medica, 
the  human  anatomy,  and  the  use  of  instruments, 
but  who  recognize  that  their  personal  visits  often 
accomplish  far  more  than  their  pills  and  powders. 
Then  they  have  psychologists  with  expert  knowl- 
edge of  the  human  mind,  its  constitution  and  laws ; 
men  who  know  that  pain  is  a  real  thing,  and  that 
a  large  share  of  human  ills  are  of  mental  origin, 
not  imaginary,  but  real  diseases  resulting  from 
allowing  the  imagination  to  run  riot  without  the 
balance  wheel  of  intelligent  reason  and  will  power. 
They  have  also  priests  of  the  church  who  believe 
that  high  moral  principle  exercising  itself  in  the 
true  worship  of  unselfish  service  to  man  and  God 
[  xiii  ] 


INTRODUCTION 

is  the  good  medicine  that  will  lead  to  the  cure  of 
mind  and  body.  Working  thus  in  harmony,  these 
disciples  of  faith  and  science  have  wrought  works 
little  short  of  marvelous. 

The  work,  begun  as  a  parish  movement,  has 
grown  so  that  the  local  demands  have  overtaxed 
a  large  corps  of  workers,  while  importunate  calls 
from  many  cities  in  this  and  other  lands  for 
knowledge  of  the  work,  and  pitiful  calls  for  help 
from  sick  ones  everywhere  have  had  to  be  put 
aside.  Recognizing  the  urgent  and  wide-spread 
need,  the  "Emmanuel  movement"  has  been  offici- 
ally launched.  Arrangements  are  now  made  for 
establishing  the  movement  in  the  large  centers, 
and  for  providing  instruction  for  clergymen  who 
desire  to  carry  on  the  work  in  their  own  parishes, 
but  do  not  know  how.  Meantime,  in  two  years 
the  work  has  been  taken  up  by  ministers  of  many 
faiths  who  see  in  the  new  movement  a  return  to 
the  faith  and  practice  of  the  Apostolic  Church. 
These,  using  in  general  the  same  methods  as  the 
"Emmanuel"  people,  are  finding  a  new  power  in 
their  work. 

Like  all  great  movements  that  have  blessed 
mankind  in  a  permanent  way,  the  Emmanuel 
movement  was  born  in  the  church,  and  under  the 
leadership  of  churchmen.  To  meet  opposition  was 
to  be  expected,  but  the  new  psycho-therapeutic 
[xiv] 


INTRODUCTION 

movement  does  not  seek,  neither  does  it  shun,  con- 
troversy. It  points  the  skeptical  medical  prac- 
titioner, and  those  of  the  laity  who  have  the  pill, 
powder  and  operation  habits,  to  the  two  great 
text-books,  Dr.  A.  T.  Schofield's  "Mental  Factor 
in  Medicine,"  and  Dr.  Paul  Dubois'  "Psychic 
Treatment  of  Nervous  Disorders."  Mental  phil- 
osophers and  thinkers  who  desire  to  break  a  lance 
with  the  new  movement  on  psychological  grounds 
are  respectfully  asked  first  to  demolish  such 
authorities  as  James,  Munsterberg,  Prince,  Sidis, 
Dubois,  Bramwell,  Florel  and  a  host  of  other 
great  psychologists.  Religious  objectors  are 
pointed  to  the  command  and  example  of  Christ, 
the  practice  of  the  Apostles,  and  the  therapeutic 
triumphs  of  the  primitive  church. 

Thus  far  the  two  most  helpful  books  on  the 
movement  are  "Religion  and  Medicine,"  by  Dr. 
Worcester  and  his  associates,  and  "Health  and 
Happiness,"  by  Bishop  Samuel  Fallows.  The 
Author  has  for  many  years  practiced  the  principles 
of  the  movement,  working  in  harmony  with  the 
physician,  praying  with  the  sick,  imparting  hope 
to  the  discouraged,  and  in  a  definite  way  making 
large  use  of  suggestion,  and  meeting  sometimes 
bitter  opposition  and  even  persecution  by  the  ill- 
informed.  He  therefore  hailed  this  work  coming 
with  the  sanction  of  the  Church  and  under  the 

[XV] 


INTRODUCTION 

leadership  of  eminent  men,  as  a  vindication  of  his 
faith  and  practice.  The  "class  for  the  study  of 
the  Emmanuel  movement"  during  the  year  past 
has  been  of  untold  value,  not  only  in  a  prophylac- 
tic way,  but  in  relieving  people  of  their  ills  by 
showing  them  how  to  help  themselves,  and  par- 
ticularly by  the  diverting  power  of  a  new  idea,  it 
has  done  much  to  harmonize  a  disturbed  parish 
life.  But  probably  one  of  the  most  helpful  fea- 
tures of  the  work  has  been  the  banishing  of  dis- 
content from  among  Christians  who  have  limited 
the  scope  of  their  divine  sonship  to  a  purely 
spiritual  sphere,  by  bringing  them  to  realize  how 
intensely  religious  a  thing  it  is  to  have  a  healthy 
body  and  a  sound  mind.  They  have  come  to  see 
that  the  full  realization  of  God's  presence  and 
power  in  their  lives  is  contingent  on  presenting 
to  him  a  perfect  agent  for  service,  a  body,  a  mind 
and  a  spirit,  as  a  harp  of  a  thousand  strings  in 
perfect  tune,  upon  which  he  may  bring  forth 
divine  harmony. 


[xvi] 


BACK  TO   CHRIST 

WHEN  the  great  Teacher  gave  answer  to  the 
inquiry  of  John  the  Baptist,  as  to  his  being 
the  true  Christ,  his  answer  was  in  substance :  "The 
sick  are  healed,  and  the  poor  have  the  Gospel 
preached  unto  them."  This  was  the  proof  offered, 
and  it  was  sufficient  for  those  who  knew  the  pro- 
phetic outline  of  the  Messiah's  work.  Whatever 
construction  we  may  put  upon  it,  the  ministry  of 
our  Lord  was  a  dual  one,  dispensing  health  to  the 
bodies  of  men,  and  ministering  spiritual  solace  to 
their  souls.  In  prophecy  and  in  fulfilment  this 
stands  a  fact.  When  that  ministry  drew  to  a 
close,  our  Lord  chose  others  to  continue  his  work, 
and  the  great  commission  to  them  was  to  preach 
the  Gospel,  heal  the  sick,  and  to  absolve  men 
from  their  sins,  with  the  promise  that  the  same 
signs  should  attend  their  ministry  as  had  marked 
his.  Have  they  followed?  One  has  but  to  casu- 
ally glance  at  the  ministry  of  St.  Peter,  St.  Paul, 
St.  James,  and,  in  fact,  the  entire  primitive  church 
for  some  three  centuries  to  find  the  dual  ministry 
of  preaching  and  healing  in  operation.  Then  all 
is  changed.  The  therapeutic  triumphs  cease,  and 
for  fifteen  centuries  Christianity  has  been  busy 
trying  to  explain  why.  It  is  related  of  St. 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

Thomas  Aquinas  that  as  he  passed  through  the 
Vatican  treasury  where  the  monks  were  counting 
the  sacks  of  gold,  one  of  them  said,  "Dr.  Thomas, 
St.  Peter  can  no  longer  say,  as  he  did  at  the  beauti- 
ful gate,  'Silver  and  gold  have  I  none.' '  "Alas, 
'tis  true,"  answered  St.  Thomas.  "Neither  can 
he  say,  'In  the  name  of  Jesus  Christ,  rise  up  and 
walk.' '  This  loss  of  power  is  not  peculiar  to 
any  one  communion.  Spiritual  impotence  is  well 
nigh  universal.  To  account  for  it  every  sort  of 
specious  pleading  has  been  put  forth  to  show  that 
the  double  ministry  of  Jesus — teaching  and  heal- 
ing— was  not  intended  to  be  universal,  for  all 
men,  and  for  all  time,  and  men  point  to  the  long 
centuries  of  a  preaching  ministry  only  as  a  proof 
that  the  healing  ministry  was  to  cease  from  the 
simple  fact  that  it  did  cease,  and  the  vast  majority 
of  clergy  and  laity  have  accepted  this  abnormal 
Christianity,  shorn  of  its  right  arm  of  power,  as 
the  will  and  plan  of  God.  Do  you,  reader?  Then 
go  back,  man,  back  to  Christ!  Take  your  New 
Testament  and  the  history  of  the  primitive  church, 
and  in  the  light  of  their  therapeutic  triumphs  see 
if  there  is  not  another  and  truer  answer.  Is  not 
the  true  cause  found  in  emphasizing  the  organism 
at  the  expense  of  the  life?  When  the  Church 
began  to  reach  out  toward  world  politics  and  tem- 
poral power,  how  long  did  she  retain  the  power 

[2] 


BACK    TO    CHRIST 

of  her  double  commission?  How  long  until  false 
miracles  are  set  forth  to  replace  the  true  wonder- 
working power  of  the  Gospel?  And  the  over- 
emphasis of  any  feature  of  that  Gospel  has  ever 
been  attended  by  impotence  in  some  direction 
vital  to  the  Church's  largest  success.  And  can- 
dor compels  the  statement  that  no  greater  danger 
can  threaten  the  Church  today  than  to  unduly  em- 
phasize the  healing  of  the  body,  making  it  the 
primary  thought  of  the  Church,  rather  than  the 
cure  of  the  soul.  Loaves  and  fishes  are  good  in 
their  place,  but  to  follow  Christ  for  these  is,  to 
say  the  least,  not  the  noblest  motive.  Yet  it  must 
be  said  that  the  poor,  to  whom  the  Gospel  was 
preached,  flocked  to  his  standard,  and  the  common 
people  heard  him  gladly,  and  doubtless  because 
that  Gospel  brought  physical  as  well  as  spiritual 
benefit.  It  was  significant  that  at  a  mass-meeting 
of  workingmen,  mention  of  the  Church  by  one  of 
the  speakers  called  forth  hisses,  while  the  mention 
of  Christ  was  greeted  with  cheers.  The  lament 
is  world  wide  that  the  Church  has  lost  her  hold 
upon  the  common  people,  who  heard  her  great 
founder  with  gladness.  It  is  claimed  that  work- 
ingmen no  longer  throng  her  services.  Have  they 
become  irreligious,  or  has  the  church  no  adequate 
message  for  the  world's  toilers?  Here  and  there 
a  clergyman  has  answered  the  question  by  going 

[3] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

to  these  people  with  a  message  that  answered  the 
demand  of  their  lives,  and  the  response  has  been 
gratifying.  Let  us  go  back  to  Christ;  learn  anew 
his  message  of  health  and  happiness  for  all  people, 
and  instead  of  following  the  Christ  of  the  flesh, 
let  us  go  forward  with  the  spiritual  Christ,  who  is 
with  his  people  for  all  time — the  true  Emmanuel. 
Any  study  of  the  Christ's  method  is  necessarily 
limited  by  the  difficulty  of  an  incomplete,  and 
often  defective,  record.  Incomplete  in  that  it 
does  not  always  make  clear  what  the  disease  was, 
so  that  we  are  left  with  an  imperfect  diagnosis. 
And  furthermore  the  details  of  the  treatment 
given  leaves  much  to  inference.  The  record  is 
defective  in  that  it  reflects  the  crude  notions  of 
the  time  concerning  "possession  of  devils,  etc." 
These  ideas  our  Lord  himself  seems  to  have  held, 
whether  from  the  standpoint  of  accommodation 
to  the  generally  accepted  views  of  the  time,  or 
from  a  lack  of  scientific  knowledge,  cannot  be  de- 
termined. Take,  for  instance,  the  case  of  the  boy 
at  the  close  of  the  Transfiguration  scene,  with  his 
falls,  his  convulsions,  his  gnashing  of  teeth,  his 
foaming  lips,  the  sudden  onset  of  the  attacks,  in 
which  he  flings  himself  into  the  water  or  the  fire, 
the  sudden  cessation  of  the  seizure  (Mark  ix:  17- 
29;  R.  V.) — all  these  painful  manifestations,  the 
father  of  the  boy,  the  narrator,  the  Apostles,  and 

[4] 


BACK    TO    CHRIST 

the  Lord  himself  ascribe  to  demoniacal  possession. 
Yet  any  modern  physician  would  diagnose  the 
case  as  one  of  epilepsy.  The  demoniac  in  the 
synagogue  at  Capernaum  appears  to  have  been 
afflicted  with  some  type  of  hysteria.  St.  Luke 
says  that  the  demon  threw  him  down,  but  did  him 
no  harm,  a  clear  case  of  anesthesia,  or  loss  of  sen- 
sation, which  is  one  of  the  stigmata  of  hysteria. 
The  demoniac  of  Gedara,  with  his  wild  cries,  self- 
inflicted  injuries,  frantic  gestures,  ferocious  on- 
slaughts on  passers-by,  is  plainly  the  victim  of 
some  type  of  mania;  and  the  analysis  of  all  the 
cases  of  demoniacal  possession  leads  to  the  same 
result  when  reduced  to  the  terms  of  modern  sci- 
entific knowledge,  although  they  were  in  accord 
with  the  views  of  that  day.  The  universe  was 
filled  with  malign  spirits,  who  got  possession  of 
men  and  carried  on  a  great  variety  of  exercise  and 
affliction,  so  that  one  afflicted  with  hysteria,  epi- 
lepsy, mania  and  kindred  ailments  was  said  to  be 
possessed  with  some  kind  of  a  devil.  And  one  can- 
not get  rid  of  the  impression  that  our  Lord  did 
share  that  view  of  it.  Even  if  he  did  accept  the 
popular  notion,  it  does  not  alter  the  fact  that  he 
had  power  to  speak  the  word  that  set  them  free. 
Exorcists  of  his  day,  with  charms,  incantations, 
spells,  formulas,  etc.,  were  in  great  vogue,  but  over 
against  them,  armed  with  the  spiritual  power  of 

[5] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

faith  in  God  and  love  for  men,  stood  Jesus  with 
authority  over  every  form  of  obsession.  With  him 
the  mastery  is  simple  and  sublime.  There  is  press- 
ing upon  him  an  infinite  storehouse  of  energy,  and 
he  is  in  touch  with  it  so  that  his  touch  and  his  word 
are  all  powerful  to  heal.  This  was  the  secret  of 
Christ's  authority  over  disease  for  himself  and  for 
all  others:  "I  with  the  finger  of  God  cast  out 
devils."  Did  his  disciples  fail  in  a  given  case? 
The  reason  and  the  suggested  remedy  lay  in  the 
failure  to  exercise  in  fasting  and  prayer  as  the 
means  of  becoming  and  remaining  the  channels 
through  which  the  divine  power  flows  as  a  healing 
flood. 

Certain  significant  facts  are  clearly  brought  out 
in  his  healing  ministry : 

First,  he  recognizes  the  moral  causes  which  in 
certain  instances  lie  back  of  physical  ailment.  Not 
that  he  taught  or  thought  with  the  philosophers  of 
his  day  that  the  presence  of  disease  was  a  sure 
indication  of  a  past  act,  or  a  present  state  of  sin- 
ning, but  rather  the  recognition  that  there  is  a 
certain  reciprocal  relation  between  sin  and  disease, 
in  that  the  state  of  the  mind — the  character  of  its 
thinking,  and  its  general  moral  atmosphere — does 
have  a  profound  effect  on  the  body.  These  acts 
and  states  of  the  mind  might  be  perfectly  in- 
voluntary in  their  violation  of  the  laws  of  life, 

[6] 


BACK    TO    CHRIST 

and  no  moral  turpitude  could  attach  to  them,  still 
they  entail  the  necessary  penalty  of  the  law,  which 
is  self -punishing.  Hence  often  he  said  to  those 
coming  to  be  healed,  and  who  had  no  apparent 
thought  of  moral  wrong-doing,  "Thy  sins  be  for- 
given thee."  The  healing  of  the  disease  following 
naturally  the  spiritual  uplift  consequent  upon  the 
revelation  of  a  state  of  inharmony  with  God,  and 
the  ending  of  that  inharmony  by  authority  of 
Christ. 

Just  how  far  much  of  our  ills  and  disease  arise 
out  of  moral  springs  none  can  tell,  but  cer- 
tainly it  is  due  to  moral  fault  far  more  than  we 
usually  think.  So  that  to  bring  light,  hope,  love 
and  faith  to  calm,  pacify,  invigorate  and  stimu- 
late the  moral  nature  and  bring  it  into  harmony 
with  the  All-Life  is  the  chief  work  of  the  healer. 

Second,  the  great  Healer  required  as  a  condition 
of  his  healing  power  faith  on  the  part  of  the  sick 
one,  his  friends,  or  both.  This  is  the  rule  from 
which  there  is  but  one  clear  exception,  viz:  the 
healing  of  the  demoniacs,  in  which  cases  the  men- 
tal operations  were  so  disorganized  that  faith  or 
any  other  rational  or  motived  act  was  impossible. 
In  such  cases  he  soothed,  if  possible,  the  mind,  ab- 
stracting it  from  its  possession,  and  then  with  the 
naked  force  of  his  own  personality,  in  manner  and 
words  of  authority,  he  broke  down  the  structure 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

of  hallucination  and  delusion  which  the  morbid 
action  of  the  mind  had  built  up,  and  thereby  set 
the  sufferer  free  from  his  disorder.  In  these  cases 
the  faith  of  the  afflicted  one  could  not  be  exer- 
cised, and  it  was  not  demanded.  But  where  any 
measure  of  mental  self-control  was  left,  he  ex- 
acted faith,  or  assumed  its  exercise.  For  example, 
the  case  of  the  woman  with  the  issue  of  blood, 
breathes  out  the  implicit  faith  of  her  soul  in  the 
words,  "If  I  may  but  touch  the  hem  of  his  gar- 
ment, I  shall  be  made  whole."  And  the  Master's 
word  to  her  was,  "Thy  faith  hath  made  thee 
whole."  The  blind  beggar  at  Jericho,  whose  cry 
of  expectant  trust  could  not  be  silenced,  heard 
from  Christ's  lips  the  same  benediction.  At 
Nazereth  his  hands  were  tied  because  of  the  un- 
belief of  his  fellow  townsmen.  "He  could  do  no 
mighty  work  there  because  of  their  unbelief."  In 
the  case  of  the  man  let  down  through  the  roof  by 
the  hands  of  his  four  companions,  the  record  says 
that  "when  he  saw  their  faith"  he  spoke  the  heal- 
ing words.  No  doubt  the  man  himself  in  such  an 
atmosphere  of  faith  must  have  had  some  measure 
of  faith  himself,  but  the  active  cause  of  the  cure 
is  ascribed  to  the  faith  of  his  friends.  When 
Jairus'  daughter  lay  dead,  or  apparently  so,  Jesus 
when  called  in,  at  once  put  out  the  whole  company 
of  weeping,  hysterical  relatives  and  friends, 

[8] 


BACK    TO    CHRIST 

retaining  only  the  father  and  mother,  the  two  who 
would  be  most  apt  to  be  in  sympathetic  com- 
munion with  the  spirit  of  the  child,  and  Peter, 
James  and  John,  a  tremendous  battery  of  faith 
and  power,  he  took  her  by  the  hand  and  bade  her 
rise.  Now  in  these  and  in  other  cases  recorded, 
all  things  were  done  to  create  an  atmosphere  of 
confidence,  and  upon  this  faith  the  divine  love  and 
grace  that  moved  him  to  his  cures,  acted  with  what 
often  seemed  miraculous  power,  producing  results 
nothing  short  of  marvelous. 

Third,  the  Master  gave  the  secret  of  his  heal- 
ing power  when  he  said,  "The  Father  that  dwell- 
eth  in  me,  he  doeth  the  works."  (John  xiv:  10.) 
Never  once  is  that  sense  of  dependence  on  the  in- 
dwelling God  lost  sight  of,  but  in  public  word  and 
act,  and  in  private  prayer,  fasting  and  meditation, 
it  is  asserted  and  maintained.  The  failure  of  his 
disciples  to  cure  the  epileptic  boy  at  the  foot  of 
the  Mount  of  Transfiguration  is  explained  by  the 
Christ,  not  in  that  they  had  undertaken  some- 
thing that  belonged  only  to  him  to  do,  but  rather 
that  they  were  weak  in  the  exercise  of  fasting  and 
prayer,  whereby  strong  desire  and  faith  are  born, 
that  set  in  motion  the  divine  will.  For  himself 
and  for  his  disciples  there  was  no  magical  endow- 
ment given  once  for  all,  but  rather  an  ethical  and 
spiritual  quality  born  of  his  and  their  oneness  with 

[9] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

the  Infinite  God — a  oneness  to  be  maintained  by 
prayer,  fasting  and  spiritual  communing,  and  issu- 
ing in  poise  of  soul,  peace  of  mind  and  a  resistless 
authority  over  disease.  Hence  those  frequent  calls 
to  come  apart  into  a  desert  place,  or  to  rise  hours 
before  an  arduous  day  of  teaching  and  healing,  for 
those  exercises  that  would  insure  power  to  his 
word  and  touch.  For  him,  for  his  disciples  and 
for  us  there  is  but  one  way  to  power ;  to  recognize 
and  to  maintain  our  oneness  with  the  ever-living 
God,  to  live  and  move  and  have  our  being  in  him, 
so  that  we  are  complete  in  him,  while  he  in  turn 
dwells  within  us.  And  that  fact  of  the  "I  am" 
within  us  will  give  us  authority  over  disease  and 
all  evil. 

Fourth,  the  element  of  physical  contact  also 
played  an  important  part  in  the  Lord's  work  and 
that  of  his  disciples.  Aside  from  the  demoniacs, 
he  usually  touched  the  blind  eyes,  the  deaf  ears, 
the  paralyzed  body,  and  so  frequently  was  this 
done  that  some  subtle  influence  was  supposed  by 
the  people  to  be  resident  in  his  person,  the  touch  of 
which  was  sufficient  to  restore.  At  least  the  one 
who  touched  his  garment  so  believed.  The  case 
of  St.  Paul  healing  people  by  sending  to  them 
aprons  and  handkerchiefs  that  had  touched  his 
body,  and  of  St.  Peter  healing  people  by  his 
shadow  falling  on  them  in  the  street,  and  the  for- 

[10] 


BACK    TO    CHRIST 

mula  of  St.  James  for  the  anointing  with  oil — all 
involve  the  same  factor  of  the  touch  or  laying  on 
of  hands,  which  had  its  value  in  the  subtle  force 
set  free  by  it,  and  which  for  want  of  a  better  name 
we  call  personal  magnetism.  The  laying  of  hands 
on  the  affected  part  has  the  effect  also  of  cen- 
tering the  attention  and  marshaling  all  the  forces 
of  the  patient  on  the  affected  part,  making  their 
action  more  direct  and  powerful. 

Fifth,  other  cases  bring  out  various  factors  of 
interest.  The  healing  of  the  nobleman's  son  and 
the  centurion's  servant  are  illustrations  of  healing 
at  a  distance,  or  what  is  known  as  silent  or  absent 
treatment.  They  rest  upon  the  principle  of  tele- 
pathy, or  thought  transference.  While,  as  yet  the 
authorities  are  divided  as  to  telepathy  being  sci- 
entifically proven,  there  are  certain  phenomena 
common  to  all  classes  that  lead  to  a  popular  belief 
in  telepathy.  For  instance,  such  words  as  "Talk 
about  Satan,  and  his  imps  come  along,"  or,  "Talk 
about  the  angels  and  you  hear  the  rustle  of  their 
wings,"  have  greeted  us  so  often  that  doubtless 
the  majority  of  people  have  thought  upon  the  pos- 
sible connection  between  the  mention  of  an  indi- 
vidual's name  and  his  arrival  on  the  scene  soon 
after.  There  is  a  simple  explanation,  in  the 
thought  that  the  individual,  intent  on  his  visit, 
unconsciously  sends  on  ahead  a  wireless  mes- 

[11] 


HOW  AND   WHY  OF   THE   EMMANUEL   MOVEMENT 

sage  to  that  effect,  that  falls  into  the  net  of  some 
one's  attention  who  is  sufficiently  passive  to  re- 
ceive it  and  record  it  on  the  plane  of  conscious 
thinking.  But  if  we  grant  such  an  explanation 
we  have  opened  the  way  for  the  transmission  of 
all  sorts  of  thoughts.  After  repeated  experiments 
in  thought  transference,  I  have  no  doubt  whatever 
that  it  can  be  done  and  is  done  almost  universally 
by  people  who  are  not  conscious  of  it — and  it  is 
but  a  step  to  its  use  consciously  and  intelligently. 
Elsewhere  I  have  given  instances  of  its  use  in 
relieving  people  of  various  ills. 

Sixth,  then  we  have  the  case  of  Jesus  giving  the 
blind  man  two  treatments  for  his  eyes,  also  using 
such  material  applications  as  clay  and  spittle. 

And  finally  we  have  the  parable  of  the  healed 
demoniac  who  suffered  a  relapse,  and  whose  last 
state  was  worse  than  the  first,  indicating  clearly 
that  all  cures  were  not  necessarily  permanent,  but 
were  conditioned  upon  future  actions. 

The  most  critical  study  of  the  healing  works 
of  Jesus  reveals  a  knowledge  of  psychic  laws  and 
use  of  methods  that  are  today  regarded  as  scien- 
tific, and  that  may  be  used  by  anyone  who  knows 
how.  Of  course  this  view  does  not  put  our  Lord 
on  a  plane  of  miraculous  wonder-working  as  one 
separate  and  apart  from  us,  and  unlike  us,  but 
rather  it  makes  his  life  and  work  that  of  an  elder 

[12] 


BACK    TO    CHRIST 

brother  who  would  teach  us  how,  that  we  might 
do  the  works  that  he  did,  and  even  greater  works 
than  he  did.  And  lest  any  devout  soul  should 
feel  that  by  this  method  of  interpretation  his 
cherished  notion  of  the  utter  difference  between 
the  Christ  and  the  other  sons  of  God  should  suffer, 
let  him  remember  that  Christ  is  in  each  one  of  us, 
the  hope  of  glory,  and  that  He  is  only  waiting  for 
us  to  call  upon  Him  to  manifest  himself,  just  as 
he  slept  in  the  fisherman's  boat  long  ago,  and 
waited  for  his  disciples  to  awaken  him,  and  call 
upon  him  to  manifest  his  power  in  their  behalf. 
Too  many  are  still  following  the  Christ,  who  in 
Jesus  walked  the  hills  of  Judea  long  ago,  and  have 
not  thought  that  true  discipleship  is  to  follow 
The  Christ  who  with  the  Father  dwells  in  every 
believer,  and  enables  him  to  say,  "I  live,  and  yet 
not  I  live,  but  Christ  liveth  in  me." 


[13] 


A  STUDY  OF  THE  APOSTLES  AND 
THE    PRIMITIVE    CHURCH 

WHEN  the  seventy  returned  from  the 
preaching  mission  upon  which  they  had 
been  sent  throughout  the  cities  of  Israel,  they 
rejoiced  that  the  devils  had  been  subject  unto 
them.  Their  work  had  been  to  "Heal  the  sick, 
and  say  unto  them,  'The  kingdom  of  God  is  nigh 
unto  you.'  "  Upon  their  triumphant  return  Jesus 
said  unto  them,  "I  beheld  Satan  as  lightning  fal- 
len from  heaven.  Behold  I  have  given  you 
authority  to  tread  on  scorpions  and  over  all  the 
power  of  the  enemy,  and  nothing  shall  in  any 
wise  hurt  you.  Nevertheless,  in  this  rejoice  not 
that  the  spirits  are  subject  unto  you,  but  rather 
that  your  names  are  written  in  heaven."  Thus, 
while  giving  them  immunity  from  all  physical 
evil,  he  made  it  secondary  to  their  spiritual  wel- 
fare. That  was  the  supreme  motive  in  the  spread- 
ing of  the  Gospel,  although  health  was  a  necessary 
part  of  it,  and  was  used  as  a  means  of  getting  the 
attention  directed  toward  the  higher  good.  The 
commission  to  the  twelve  Apostles  in  the  begin- 
ning of  their  ministry  was  attended  with  authority 
over  all  unclean  spirits,  to  cast  them  out,  and  to 
heal  all  manner  of  diseases  and  sickness.  Jesus 

[HI 


THE  APOSTLES  AND  THE   PRIMITIVE  CHURCH 

specified  the  scope  of  their  work:  "As  ye  go, 
preach,  saying,  The  kingdom  of  God  is  at  hand' ; 
heal  the  sick,  raise  the  dead,  cleanse  the  lepers, 
cast  out  devils,  freely  ye  have  received,  freely 
give."  By  comparing  this  commission  with  the 
description  of  the  work  of  our  Lord,  it  appears  to 
be  identical.  He  did  not  do  anything  that  he  did 
not  also  authorize  his  disciples  to  do.  In  fact  he 
said,  "The  work  that  I  do  shall  ye  do,  and  greater 
works  than  these  shall  ye  do,  because  I  go  to  my 
Father."  The  only  recorded  case  of  the  Apostles' 
failure,  that  of  the  boy  at  the  foot  of  the  Mount 
of  Transfiguration,  was  referred  by  the  Lord  to 
their  failure  to  use  the  means  of  power,  rather 
than  the  case  not  coming  within  the  terms  of  their 
commission.  That  commission  was  never  revoked, 
but  rather  intensified  after  his  resurrection.  The 
brief  record  of  apostolic  labor  is  replete  with  in- 
cidents of  their  healing  ministry.  So  famous  did 
St.  Peter  become  that  the  Scriptures  tell  us  that 
the  people  placed  their  sick  in  the  streets  so,  "that 
the  shadow  of  Peter  falling  on  them  might  heal 
them."  We  have  such  cases  as  St.  Peter  and  St. 
John  healing  the  paralytic  at  the  beautiful  gate, 
the  healing  of  ^Eneas,  the  paralytic,  the  raising  of 
Dorcas  from  the  dead,  and  in  the  case  of  Ananias 
and  Sapphira,  death  fell  on  them  at  his  word. 
Of  St.  Paul,  it  is  recorded  that  aprons  and  hand- 

[15] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

kerchiefs  that  had  touched  his  body  were  carried 
to  the  sick  and  they  recovered.  Some  of  the 
specific  cases  set  down  to  his  healing  ministry 
are,  the  healing  of  the  girl  in  Philippi,  who  had  a 
malicious  spirit  of  divination;  the  young  man 
who  fell  out  of  the  window  and  was  taken  up 
for  dead;  the  restoration  of  Epaphroditus  by 
prayer;  his  own  immunity  from  the  reptile's  bite 
on  the  island  of  Malta,  and  the  smiting  of  Ely- 
mas,  the  sorcerer,  with  blindness.  Nothing  is 
recorded  of  St.  James'  healing  ministry  save  his 
formula  for  healing  the  sick,  preserved  in  his 
epistle. 

Tradition  is  full  of  reference  to  the  healing 
ministry  of  the  primitive  Church.  The  literature 
of  the  Church  before  the  Nicene  Council,  325 
A.  D.,  is  permeated  with  a  sense  of  conquest  over 
sickness,  disease,  and  moral  ills  of  every  sort.  To 
be  sure,  the  common  belief  throughout  the  Grseco- 
Roman  world,  among  Jews  and  Gentiles,  was 
shared  by  the  early  Christians,  that  demons,  or 
malignant  spirits,  caused  all  sorts  of  diseases  and 
psychical  disorders.  Nor  was  this  confined  to 
the  uneducated  alone.  The  highly  cultured 
Celsus,  the  great  critic  and  adversary  of  the  early 
Church,  believed  in  demoniacal  activity.  St.  Ter- 
tullian  (A.  D.  197)  devotes  two  chapters  of  his 
great  "Apology"  to  the  discussion  of  these  evil 

[16] 


THE  APOSTLES  AND  THE   PRIMITIVE  CHURCH 

.  powers,  telling  how  they  inflict  on  the  body  dis- 
eases, and  many  grievous  mishaps,  and  violently 
visit  their  victims  with  sudden  and  extraordinary 
aberrations.  Harnack,  the  celebrated  historian 
and  critic,  speaking  of  the  ante-nicene  period,  says : 
"The  whole  world  and  the  atmosphere  were  filled 
with  devils.  Not  merely  idolatry,  but  every 
phase  and  form  of  life  was  ruled  by  them.  They 
sat  on  thrones,  they  hovered  over  cradles,  and  the 
earth  was  literally  a  hell,  although  it  was  the 
creation  of  God."  Now,  the  early  Church,  accept- 
ing the  current  theory  of  disease,  firmly  believed 
that  Jesus  had  committed  to  her  weapons  where- 
with to  attack  and  rout  these  evil  forces  and  res- 
cue souls  from  their  grasp.  The  great  mass  of 
that  ancient  world  lay  sunken  in  superstition.  In 
this  profound  darkness  the  Church  was  the  only 
ray  of  light.  "No  flight  of  the  imagination,"  says 
Harnack,  "can  form  any  idea  of  what  would  have 
come  over  the  ancient  world,  or  the  Roman  em- 
pire, during  the  third  century  had  it  not  been  for 
the  Church."  Gibbon,  the  sneering  historian,  men- 
tions as  the  third  cause  of  the  spread  of  Chris- 
tianity, "the  miraculous  powers  of  the  primitive 
Church,"  among  which  he  mentions  the  expulsion 
of  demons.  Indeed,  so  vital  a  part  of  the  Church's 
ministry  was  this, healing  power,  that  the  third 
century  saw  the  rise  of  a  special  order  of  men  in 

[17] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

the  church,  whose  function  it  was  to  cast  out 
demons,  or,  as  we  would  now  say,  to  heal  nervous 
disorders.  The  great  apologists  or  advocates  of 
the  Church  refer  again  and  again  to  this  fact  as 
one  not  open  to  doubt.  Justin,  martyr  (A.  D.  138- 
150),  writing  to  the  Roman  emperor  of  his  day, 
gives  the  very  formula  which  the  Christian  exor- 
cists used.  He  says :  "Many  of  our  Christian  peo- 
ple have  healed  a  large  number  of  demoniacs 
throughout  the  whole  world  and  in  your  own  city 
(Rome),  exorcising  them  in  the  name  of  Jesus 
Christ  who  was  crucified  under  Pontius  Pilate; 
yet  all  other  exorcists  and  magicians  and  dealers 
in  drugs  failed  to  heal  such  people."  St.  Irenseus, 
writing  about  the  year  A.  D.  180,  says:  "Those 
who  are  the  true  disciples  of  Jesus  exercise  in  his 
name  a  healing  ministry,  according  to  the  gift  each 
one  has  received  from  him.  Some  surely  drive 
out  demons,  so  that  it  frequently  happens  that 
those  thus  purged  from  demons  believe  and  be- 
come members  of  the  Church."  Tertullian  chal- 
lenges his  opponents  boldly  by  appealing  to  their 
own  experience:  "All  this  dominion  of  ours  over 
demons  derives  its  force  from  the  naming  of 
Christ.  So  at  our  touch  and  at  our  breath,  they 
depart,  unwillingly  and  reluctantly  at  our  com- 
mand, out  of  the  bodies  of  men,  and  blush  in  your 
presence."  Again:  "What  else  would  deliver 

[18] 


THE  APOSTLES  AND  THE  PRIMITIVE  CHURCH 

you  from  those  secret  enemies  who  are  ruining 
both  your  mental  and  physical  powers  in  every 
way?  I  refer  to  the  attacks  of  the  demons  whom 
we  expel  from  you  without  price  or  reward."  Sts. 
Cyprian,  Origen,  Athanasius — all  great  bishops 
of  the  early  Church,  and  other  ecclesiastical 
writers  of  the  time  bear  similar  witness.  And  as 
late  as  St.  Augustine  of  Hippo,  in  the  fourth 
century,  belief  in  the  Church's  healing  ministry 
still  exists,  and  he  describes  various  wonders  of 
which  he  was  an  eye-witness,  and  which  were  done 
in  the  name  of  Christ.  In  the  course  of  time  exor- 
cism and  the  healing  ministry  in  general  as  a 
regular  function  of  the  Church  died,  partly 
through  its  abuses,  partly  through  the  seculariza- 
tion of  the  Church,  with  a  consequent  loss  of  faith, 
and  partly  through  the  growing  belief  that  pain, 
disease  and  weakness  were  expressions  of  the 
divine  will  and  were  specially  helpful  to  the  spiri- 
tual life.  And  so  there  came  a  cessation  of  the 
healing  ministry  during  the  ages  when  the  belief 
was  common  that  the  more  miserable  the  body, 
the  more  saintly  the  soul;  so  that  men  afflicted 
their  bodies,  punished  and  neglected  them  in  the 
interest  of  spirituality,  because  they  conceived 
disease  and  evil  to  be  inherent  in  the  body.  Those 
were  indeed  "dark  ages." 

Now  it  is  significant  in  the  later  history  of  the 

[19] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

Church  that  the  appearance  of  any  great  religious 
personality  with  a  message  to  the  world  has  been 
attended  by  an  outburst  of  healing  faith  and 
power.  Francis  of  Assisi,  Luther,  George  Fox, 
John  Wesley  were  not  only  great  spiritual 
thinkers  and  leaders,  but  by  the  strength  of  their 
faith  were  able  to  set  up  a  powerful  psychic 
stimulus  resulting  in  the  restoration  to  health  of 
many  sufferers.  And  every  great  revival  of  re- 
ligious life  has  been  accompanied  by  a  sense  of 
wellbeing,  both  in  soul  and  body.  I  therefore 
affirm  that  of  all  the  records  of  the  life  and  work 
of  Christ,  and  his  Apostles  and  his  Church,  none 
are  more  authentic  and  trustworthy  than  those  re- 
lating to  the  healing  of  the  body. 

It  is  only  an  honest  confession  to  say  that  we 
are  suffering  today  from  the  Church's  neglect  of 
this  divinely  appointed  ministry.  Every  bishop 
of  the  Anglican  communion  at  his  ordination  re- 
ceives the  charge  to  "heal  the  sick."  It  has  been 
neglected  or  given  a  spiritual  interpretation. 
Meantime  outside  of  the  Church's  borders  mental 
healing  cults  of  various  sorts  are  springing  up  and 
seeking  in  various  ways  to  supply  the  lack.  The 
majority  of  them  have  broken  with  historical  and 
orthodox  Christianity,  decry  scientific  research  and 
look  with  contempt  on  academic  medicine.  Some 
interpret  Holy  Scripture  in  a  way  to  excite  a 
[20] 


THE  APOSTLES  AND  THE  PRIMITIVE  CHURCH 

scholar's  derision.  Others  discard  the  Bible  alto- 
gether. Yet  in  some  degree  they  all  heal  the  sick 
and  dissipate  the  miseries  of  men,  affording  moral 
uplift  to  the  depressed,  by  creating  an  atmosphere 
of  faith,  hope  and  courage,  in  which  achievements 
are  wrought  the  recall,  the  springtime  of  Christi- 
anity. Had  the  Church  been  loyal  to  her  com- 
mission, had  she  not  lost  her  heroism  of  faith, 
none  of  these  healing  cults  had  been  born.  How- 
ever, they  will  serve  no  mean  purpose  if  they 
recall  the  Church  to  her  primitive  practice  and  to 
the  realization  of  the  unsuspected  riches  of  the 
Christian  Gospel.  Modern  research  has  brought 
to  a  scientific  age  the  most  compelling  reasons 
for  a  return  to  the  ancient  faith  and  practice.  The 
belief  that  the  great  commissoin  to  the  Church 
was  for  all  time  to  both  preach  the  Gospel  and 
heal  the  sick,  is  backed  by  the  whole  history  of 
the  Church  and  supported  by  a  brilliant  array  of 
great  scientists  and  psychologists  and  doctors  of 
medicine,  while  the  English-speaking  race  are 
alert  to  encourage  any  minister  or  church  to  preach 
and  practice  his  full  commission.  Wherefore  be 
strong  and  of  good  courage,  for  in  seeking  to  heal 
the  mind  and  body  as  well  as  to  save  the  soul,  you 
are  in  line  with  the  practice  of  our  Lord,  his 
Apostles,  and  his  Church  for  the  three  most  won- 
derful centuries  of  the  Church's  history. 

[21] 


MENTAL  MEDICINE 

"QUGGESTION"  is  the  great  word  in  psycho- 
O  therapy  today,  but  its  best  definition  is  that 
given  by  the  Master  of  psychology,  in  the  words, 
"If  two  of  you  shall  agree  as  touching  anything, 
it  shall  be  done  for  them  of  my  Father  in  heaven." 
This  is  truly  a  scientific  definition,  for  suggestion 
in  its  last  analysis  is  agreement,  either  intention- 
ally or  unconsciously,  by  which  an  idea  is  con- 
veyed from  one  mind  to  another  for  a  specific 
purpose.  To  be  sure,  such  ideas  are  often  con- 
veyed without  any  conscious  purpose,  and  work 
out  results  when  the  mental  attitude  of  agree- 
ment exists.  In  this  sense  all  people  practice  sug- 
gestion more  or  less,  but  when  done  in  ignorance 
of  the  laws  of  suggestion,  the  results  are  somewhat 
like  Samson  among  the  Philistines,  doing  prodi- 
gies one  day,  the  next  pulling  the  house  down  on 
his  own  head.  It  is  important  to  know  the  law, 
and  this  chapter  will  make  clear  to  the  reader  all 
that  is  needful  in  practical  operation,  and  in  this 
knowledge  lies  the  secret  of  power. 

The  mental  constitution  of  man  is  dual,  if  not 
in  nature,  at  least  in  operation.    In  terms  of  psy- 
chology, a  man  has  an  outer,  objective,  or  con- 
scious mind,  and  an  inner,  subjective  or  uncon- 
[22] 


MENTAL     MEDICINE 

scious  mind,  or  he  may  be  said  to  have  a  mind 
that  is  objective  and  subjective,  conscious  and 
unconscious  in  its  action.  Either  theory  is  near 
enough  to  the  truth  for  all  practical  purposes. 

The  function  of  the  conscious  mind  is  to  receive 
and  dispose  of  the  reports  of  the  five  senses,  to 
exercise  the  will,  reason,  judgment  and  all  the 
activities  of  mental  consciousness.  Its  processes 
are  by  induction,  deduction,  analysis  and  syn- 
thesis. It  gathers  any  number  of  concepts,  com- 
pares them,  draws  a  conclusion,  determines  a 
truth,  announces  a  law,  etc.  It  also  stands  sen- 
tinel at  the  gateway  to  the  subjective  or  uncon- 
scious mind,  and  in  its  normal  action,  allows  only 
true  ideas  and  ideals  to  pass  it  and  become  com- 
mands to  the  unconscious  self.  The  unconscious 
mind  reasons  only  by  deduction.  Given  any  fact, 
and  its  deductions  are  logical  and  in  harmony  with 
the  nature  of  the  fact.  But  it  has  no  power  of 
analysis  or  comparison,  and  cannot  determine  the 
truth  or  falsity  of  any  proposition,  because  it 
cannot  hold  two  opposite  ideas  at  the  same  time. 
This  is  the  significant  feature  of  the  unconscious 
mind.  It  can  hold  only  one  idea  at  a  time^  and  it 
acts  upon  that  idea  with  equal  facility,  whether  it 
be  true  or  false;  and  it  does  not  originate  an  idea, 
but  merely  takes  whatever  idea  passes  the  sentinel 
at  the  gateway,  and  begins  at  once  to  work  it  out 

[23] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

in  the  physical  condition  or  the  mental  and  moral 
character.  It  is  the  particular  function  of  the 
unconscious  mind  that  all  the  activities  of  the 
bodily  organs  are  under  its  control.  All  the  vital 
forces  act  under  its  direction.  Whether  we  wake 
or  sleep,  it  does  not  rest.  It  carries  on  the  func- 
tions of  the  respiratory  organs,  heart's  action  and 
circulation,  liver,  stomach,  bowels  and  all  the 
organs  of  the  body.  Discordant  thought,  strife, 
hurry  and  worry,  and  other  objective  thoughts, 
giving  rise  to  conflicting  emotions  which  are  at 
once  impressed  on  the  unconscious  self,  produce  a 
train  of  physical  ills  and  disease  and  pain,  abnor- 
mal action  of  some  organ  begins,  and  the  founda- 
tion of  a  functional  disorder  is  laid.  Once  started 
on  a  wrong  course  of  action,  the  unconscious  mind 
holds  the  organ  to  it  until  the  idea  that  produced 
it  is  dislodged,  and  the  idea  of  ease  and  health, 
conveyed  by  some  form  of  suggestion  is  impressed 
on  the  unconscious  mind  instead.  It  therefore  fol- 
lows as  true  that  if  there  be  some  method  by  which 
the  idea  of  pain,  weakness,  disease,  can  be  dis- 
placed by  the  idea  of  ease,  strength,  health,  that 
all  the  forces  of  the  body  will  at  once  begin  to  re- 
move the  symptoms  of  ill  and  replace  them  with 
those  of  health.  For  if  the  unconscious  mind  can 
entertain  but  one  idea  at  a  time,  and  the  character 
of  that  idea  is  within  our  own  power  to  determine, 

[24] 


MENTAL     MEDICINE 

then  the  moral  responsibility  of  being  well,  is  as 
binding  as  that  of  being  morally  upright,  which 
no  man  denies. 

Now  suggestion  is  the  royal  road  to  health  and 
strength  of  body  and  of  mind  and  character. 
There  are  various  kinds  of  suggestion,  such  as  auto- 
suggestion, hetero-suggestion,  and  various  others, 
but  by  far  the  most  important  of  these  is  auto- 
suggestion, which  means  a  suggestion  given  to 
oneself.  The  conscious  mind  conveying  to  the 
unconscious  one,  by  positive  command  or  deep 
desire,  some  idea  that  it  has  coined  or  received 
from  others.  This  is  the  most  powerful  form  of 
suggestion,  and  a  knowledge  of  how  it  is  done 
places  in  the  individual's  hands  the  key  to 
health,  power  and  success.  Two  factors  enter 
into  this  form  of  suggestion.  Let  there  be 
the  conviction  that  vigorous  health  is  the 
normal  state;  that  to  "enjoy  poor  health"  is  a 
sin  against  yourself  and  others;  that  health  is 
contagious,  and  that  all  the  vital  processes  of  the 
body  make  for  health  when  left  alone.  With  this 
in  mind,  think  of  all  the  advantages  health  will 
give  you  to  fill  in  the  fullest  measure  your  place 
in  the  world.  Think  of  this  till  it  becomes  a 
powerful  ambition,  a  deep,  earnest  desire,  that  you 
feel  intensely.  Now  call  up  your  will,  direct  the 
attention  of  all  your  faculties  to  the  end  to  be 

[25] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

attained,  concentrate  your  mind  upon  the  idea  of 
health.  Determine  to  have  it,  by  using  the  forces 
at  hand.  Then  as  the  master  of  the  house,  direct 
your  unconscious  mind  to  produce  the  result  you 
wish.  Command  it  to  set  all  the  forces  of  your 
mind  and  body  to  realizing  and  manifesting  the 
condition  desired.  Remember,  that,  as  the  servant 
of  the  house,  it  will  gladly  obey,  and  will  throw 
off  the  abnormal  conditions  and  replace  them  with 
normal  ones.  Let  your  commands  be  positive  and 
constructive,  rather  than  negative.  Do  not  dwell 
upon  your  ills  and  symptoms,  but  upon  the  ideal 
condition  you  desire.  For  example,  instead  of 
saying,  "You  will  no  longer  have  a  poor  memory,'*' 
say  that  "You  will  have  a  good  memory;  that  you 
will  remember  anything  you  wish  to."  Instead  of 
saying,  "You  will  not  stammer,"  put  it  in  the 
positive  form,  "You  will  speak  easily  and  enun- 
ciate clearly  and  readily."  So,  in  dealing  with 
any  difficulty,  if  you  use  the  negative  form  of 
affirmation,  there  is  danger  of  emphasis  on  the 
difficulty,  and  the  suggestion  will  be  neutralized, 
and  you  will  fail  of  positive  results. 

Rightly  applied,  auto-suggestion  will  work  won- 
ders, but  it  often  happens  that  by  bad  mental 
habits  the  willpower  has  been  depleted,  and  men- 
tal concentration  is  so  weak  that  the  patient  finds 
himself  unable  to  get  results.  The  loss  of  the 

[26] 


MENTAL     MEDICINE 

proper  balance  and  functioning  of  the  dual  mind 
makes  indispensable  the  aid  of  a  second  person, 
with  a  knowledge  of  mental  laws,  to  join  the  dis- 
eased one  in  restoring  the  lost  harmony.  This 
may  be  called  hetero-suggestion,  or  suggestion 
given  by  another.  Remember  always  that  the 
forces  that  bring  results  are  resident  within  the 
patient  himself,  but  the  second  person,  the  healer, 
by  agreement  with  him,  adds  his  willpower  and 
concentration  to  that  of  the  patient,  holding  the 
wavering  mind  upon  the  thought  until  it  is  pro- 
foundly impressed  upon  the  unconscious  mind  of 
the  patient,  and  the  processes  for  health  are  set 
up.  Often,  after  assistance  in  this  way  a  time  or 
two,  the  patient  will  be  able  to  take  up  the  work 
alone  and  work  out  a  permanent  cure.  To  illus- 
trate the  method  and  the  difference  in  these  two 
forms  of  suggestion,  I  will  refer  to  a  little  song 
I've  been  singing  to  the  babies  in  my  home  for 
eighteen  years.  The  tune  is  almost  a  monotone, 
but  the  words  are  in  substance,  "Baby's  going  to 
sleep."  The  monotone,  the  thought  of  sleep,  the 
rocking  motion,  the  position  of  rest  and  relaxation, 
never  fail  to  do  the  work.  The  baby  has  gone  to 
sleep  by  suggestions  given  by  another.  In  other 
words  he  has  been  hypnotized,  and  left  to  himself, 
he  soon  passes  into  natural  sleep.  Now,  you  use 
practically  the  same  principle  in  going  to  sleep. 

[27] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

Not  that  you  try  to  go  to  sleep,  for  that  will  often 
defeat  the  purpose,  the  more  you  try  the  more 
sleep  eludes  you;  but  you  put  on  the  garments 
of  sleep;  you  assume  a  restful  position ;  you  relax 
your  muscles;  calm  your  mind,  filling  it  with 
images  of  sleep,  or,  at  least,  with  soothing 
thoughts,  so  that  all  your  physical  and  mental  con- 
ditions are  suggestive  of  sleep,  and  soon  you  have 
passed  over  the  threshold  of  the  land  of  dreams. 
Now,  in  both  cases,  the  idea  of  sleep  has  pene- 
trated to  the  inner  mind  and  held  it  to  the  exclu- 
sion of  all  else  and  sleep  is  the  result. 

Suppose  that,  instead  of  the  idea  of  "sleep," 
you  make  the  idea  of  "health,"  "ease,"  "success," 
"courage,"  "strength,"  penetrate  and  hold  the  un- 
conscious mind,  and  just  as  it  manifests  the  phe- 
nomenon of  sleep,  so  it  will  manifest  the  phenom- 
ena of  these  other  ideas. 

Here,  then,  reader,  is  the  royal  road  to  what 
you  want  to  be.  Accept  God's  will  for  your 
good,  for  health,  for  success.  Accept  the  fact  that 
health  is  contagious,  and  that  it  is  the  normal 
condition.  Accept  the  fact  of  your  power  to  real- 
ize health  and  success,  and  finally  accept  your 
responsibility  to  manifest  these  things  in  your  life. 
Then  take  that  unconscious  mind  aside  for  a  cur- 
tain lecture.  Talk  to  it  calmly  and  confidentially. 
Tell  it  that  it  is  your  best  friend;  that  you  trust  it 

[28] 


MENTAL     MEDICINE 

fully,  but  that  there  are  certain  things  it  must 
stop  and  other  things  it  must  do,  and  that  you 
will  depend  on  it  to  bring  it  to  pass.  Then,  if 
indigestion  is  your  weak  point,  go  to  the  table  and 
eat  what  is  set  before  you,  and  stop  fearing  a  cab- 
bage-head or  any  other  creature  of  food.  Eat  it 
with  the  purpose  that  you  will  be  nourished  and 
strengthened,  and  your  enemy  will  vanish.  Use 
the  same  method  with  any  other  ailment  and  you 
will  know  the  power  of  self-mastery.  Be  posi- 
tive and  persistent,  and  you  can  scratch  the  word 
"fail"  out  of  your  vocabulary. 


[29] 


MORAL  MEDICINE 

IN  a  previous  chapter,  the  law  of  suggestion  as 
applied  mentally  was  shown  to  be  well  nigh 
all-powerful  in  relieving  the  ills  to  which  flesh  is 
heir.  And  the  same  law  applied  to  things  of 
moral  and  spiritual  character  is  equally  efficacious. 
Few  of  us  have  caught  the  full  significance  of  the 
words,  "As  a  man  thinketh  in  his  heart  so  is  he." 
Usually  we  have  put  them  aside  with  the  idea 
that  a  man  thinks  in  his  "mind"  and  not  his 
"heart."  There  may  be  a  few  such  thinkers  whose 
thoughts  are  as  clear  as  an  icicle — and  as  cold — 
but  the  vast  majority  of  us  think  with  our  hearts 
— i.  e.,  our  affections,  emotions,  and  desires  color 
our  thought,  and  lend  wings  to  our  imagination, 
and  bias  our  wills,  so  that  our  decisions  are  really 
determined  in  the  heart — the  affectional  and  emo- 
tional nature. 

Comparatively  few  people  understand  how  and 
why  one  material  substance  will  stop  or  start  the 
chemical  action  of  another  substance.  We  all 
know  that  every  poison  has  its  antidote,  and  we 
are  not  concerned  to  inquire  further.  Few  of  us 
have  learned  that  there  is  a  law  of  mental  and 
spiritual  chemistry  by  which  every  disquieting 
thought  that  comes  in  and  disturbs  the  poise  of 

[30] 


MORAL     MEDICINE 

the  soul,  upsets  the  mind,  and  fills  the  body  with 
disease,  has  its  antidote.  Now,  it  is  a  proven  and 
accepted  fact,  that  such  thoughts  and  emotions  as 
anger,  fear,  jealousy,  hurry,  worry,  "the  blues," 
etc.,  cause  the  secretion  of  poisonous  substances  in 
the  body  that  wreck  the  nerves  and  upset  the 
health.  We  know  that  sudden  bad  news  takes  the 
appetite,  causes  fainting  and  other  physical  ills; 
that  anger  is  followed  by  headache,  lassitude  and 
weakness ;  that  hurry  and  worry  burn  up  the  ner- 
vous energies  without  achieving  the  desired  end. 
A  medical  journal  tells  of  a  nursing  mother  in- 
dulging in  a  fit  of  violent  anger,  and  the  babe  at 
her  bosom  was  in  convulsions  within  an  hour,  the 
high  emotional  state  causing  the  secretion  of 
poison  along  with  the  milk.  And  it  is  claimed 
that  there  are  chemical  tests  fine  enough  to  an- 
alyze the  saliva  and  determine  the  particular  emo- 
tion that  held  sway  at  the  time  of  its  secretion. 
And  the  experience  of  any  observing  person  will 
corroborate  the  claim  that  the  emotions  do  pro- 
foundly affect  the  physical  health.  Now  for  every 
one  of  these  poisons  there  is  a  mental  and  spiritual 
antidote.  Over  against  hatred  put  love;  instead 
of  fear,  put  hope;  replace  anxiety,  hurry  and 
worry  with  calm  confidence  in  the  goodness  of 
your  Father  in  heaven,  and  in  your  own  ability  to 
achieve  what  you  undertake. 

[31] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

There  are  two  methods  of  applying  suggestion : 
One  is  the  law  of  direction.  It  consists  in  deny- 
ing the  disturbing  factor  a  place  in  your  thought. 
Command  the  disturber  to  depart  and  leave  you 
in  peace.  Affirm  with  all  the  positive  purpose  of 
your  character  that  hatred  has  no  place  or  part 
in  your  life.  This  alone  will  be  sufficient  often 
to  dislodge  the  intruder.  If  it  should  fail,  then 
use  the  method  of  indirection.  Place  over  against 
the  disturber  that  refuses  to  go  its  antidote — love. 
Concentrate  your  attention  upon  love,  its  nature 
and  effects.  Affirm  over  and  over  that  love  dom- 
inates you;  that  you  do  and  will  act  upon  its 
dictates  alone.  Hold  your  attention  upon  the 
remedy,  and  soon  its  power  will  fill  the  mind  and 
heart,  and  your  disturbing  disease-producing 
thought  will  flee  as  the  darkness  flees  from  the 
light.  In  like  manner  every  sinful  thought  that 
wars  against  the  soul,  poisons  the  imagination, 
weakens  the  will  and  brings  havoc  where  ought  to 
reign  order,  and  beauty,  and  peace,  can  be  routed 
and  all  can  be  set  right  by  the  application  of  this 
spiritual  chemistry.  For  just  as  evil  persons  are 
abashed  in  the  presence  of  a  person  of  noble  pur- 
pose and  pure  character,  so  ever  do  dark  and  hurt- 
ful thoughts  fly  away  when  the  mind  sets  itself 
to  Godlike  contemplation.  The  scientific  value 
of  religious  exercise  for  the  individual  is  at  once 

[32] 


apparent.  To  live  in  the  atmosphere  of  joy  and 
love  is  to  maintain  antiseptic  conditions  against 
the  germs  of  doubt  and  worry  and  all  disease  and 
pain-producing  emotions.  "The  joy  of  the  Lord 
is  your  strength,"  while  "love  never  faileth." 
These  claimed  and  affirmed  bring  gladness  of 
heart,  and  "a  merry  heart  doeth  good  like  a  medi- 
cine." Cultivate  a  cheerful  frame  of  mind.  Move 
over  on  the  sunny  side  of  the  street.  Live  in 
"rooms  with  a  southern  exposure."  Whistle  when 
you  feel  like  whining.  When  you  feel  "blue," 
stand  before  the  mirror  and  lift  the  corners 
of  you  mouth  and  watch  the  shadows  fly 
away.  Get  interested  in  someone  else.  Or- 
ganize yourself  into  a  committee  of  one  and  go 
into  the  "cheering-up"  business.  Lay  aside  your 
veil,  and  let  your  face  shine.  Go  ahead  doing 
good,  thinking  good,  and  you  will  feel  good. 
Quit  talking  about  being  "a  poor,  weak  worm  of 
the  dust."  You're  not.  You  are  the  child  of 
the  Great  King.  And  he  calls  you  to  come  out  of 
weakness  into  strength,  out  of  sickness  into  health,' 
out  of  sorrow  into  joy,  out  of  self  into  Christ. 
Come  out  and  stay  out.  Enter  in  and  stay  in. 
Enter  into  peace,  and  power,  and  plenty,  in  the 
joy  of  thy  Lord. 

The  gateway  is  prayer,  and  there  are  two  fac- 
tors important  here.     They  are  confession  and 

[33] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

commitment.  Confession  to  God,  direct  or 
through  your  confessor.  It  unburdens  the  soul 
and  prepares  it  for  flight  into  the  higher  realms  of 
thought  and  feeling.  Then  comes  commitment 
to  God.  All  your  failures  have  come  by  taking 
yourself  out  of  his  hand.  All  your  success  will 
come  by  committing  yourself  into  his  hands.  Our 
Lord  taught  the  way  of  prayer  when  he  said: 
"When  thou  prayest,  enter  into  thy  closet  and 
shut  to  thy  door."  "When  thou  prayest" — and 
you  do  sometimes,  the  oftener  the  better — "enter 
into  thy  closet,"  the  secret  place  of  thy  soul,  the 
storm-center,  where,  in  the  midst  of  life's  storms 
there  is  calm,  "and  shut  thy  door";  but  before 
you  shut  it  take  all  your  cares,  worries,  sins  and 
sicknesses,  and  bind  them  into  a  bundle,  and  cast 
them  out  upon  the  bosom  of  God's  fathomless 
love,  and  then  shut  thy  door,  lock  it,  and  swallow 
the  key.  If  you  don't  swallow  the  key,  you  will 
be  out  of  there  in  three  minutes  hunting  for  that 
precious  bundle  again. 

Shut  to  thy  door;  close  up  the  avenues  of  the 
five  senses.  When  your  friend  met  you,  looked  at 
you,  and  passed  on  without  recognition,  you  said 
he  was  "absent-minded."  He  was  behind  closed 
doors.  His  attention  was  abstracted  away  from 
the  sense  of  sight,  so  that  no  image  of  you  was 
reported  to  his  mind.  He  had  eyes  to  see,  but  they 

[34] 


MORAL     MEDICINE 

saw  not,  for  the  door  was  shut.  So  shut  to  thy 
door — of  sight,  of  hearing,  of  touch,  of  taste  and 
smell,  and  enter  into  thy  dumb  house,  insulated 
and  isolated  from  earth,  and  you'll  come  to  visions 
and  revelations  of  the  Lord.  Walk  up  the  path 
trodden  by  seers  and  prophets  of  all  ages.  Stand 
before  God — behold  thy  Savior, — bathe  thy 
spirit  in  Infinite  Spirit,  the  source  of  all  life  and 
love,  and  know,  for  once,  that  the  unseen  things 
are  the  eternal  things,  and  that  earthly  things  are 
born  for  but  one  brief  day;  and  having  touched 
the  eternal  strength,  return  to  thy  earthly  task, 
"and  thy  Father,  which  seeth  in  secret  shall  re- 
ward thee  openly." 

Such  commitment  does  not  lessen  your  own  per- 
sonality and  power,  but  rather  multiplies  it  by 
infinity,  to  meet  every  present  need,  just  as  the 
loaves  and  fishes  were  multiplied  to  meet  the 
needs  of  the  hour.  No  one  could  tell  just  where 
the  original  bread  and  fish  quit  and  the  multiplied 
part  commenced.  They  didn't  need  to  know,  and 
probably  there  was  no  difference  save  in  quantity. 
And  it  comes  to  every  man  who  discovers  it,  as  a 
distinct  surprise  that  his  own  best  personality  and 
power  and  character  are  not  essentially  different 
from  that  divine  being  with  whom  we  are  one. 
He  stepped  down  into  our  conditions  and  ex- 
pressed divine  life  in  the  terms  of  humanity.  We 

[35] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

are  to  step  up  into  his  conditions  and  manifest 
human  life  in  the  terms  of  divinity.  This  St.  Paul 
refers  to  as  a  "law  of  life  in  Christ  Jesus  that 
makes  us  free  from  the  law  of  sin  and  death." 
This  means  in  a  word  to  identify  your  life  with 
the  life  of  God,  and  from  henceforth,  that  life 
will  manifest  itself  in  power,  in  joy,  in  hope,  in 
health,  in  all  that  goes  into  the  makeup  of  a  com- 
plete life.  In  the  sudden  squalls  that  threaten  to 
overwhelm  you,  a  voice  of  authority  within  will 
say,  "Peace,  be  still!"  And  in  a  moment  the 
calm  of  heaven  will  be  yours.  When  you  find 
yourself  the  target  for  the  slings  and  arrows  of 
outrageous  fortune,  a  voice  within,  sounding  like 
the  voice  of  him  who  walked  the  hills  of  Judea 
long  ago,  but  now  walking  with  you,  will  whisper, 
"Peace  I  leave  with  you,  my  peace  I  give  unto  you. 
Not  as  the  world  giveth,  give  I  unto  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be  afraid." 
And  in  that  hour  "the  peace  of  God" — the  God 
dwelling  in  you — "shall  keep  your  heart  and 
mind  in  the  knowledge  and  love  of  God."  And 
into  this  plane  of  living  disease  seldom  ventures. 


[36] 


THE  LAW  OF  SUGGESTION  AND  SOME 
OF  ITS  PRACTICAL  USES 

IN  this  study  of  suggestion  let  us  remember  and 
amplify  the  facts  set  forth  in  another  lecture. 
The  dual  nature  of  the  mind's  action;  the  two 
sets  of  mental  faculties — the  outer,  objective  or 
conscious  faculties,  which  we  use  in  the  waking 
state,  and  whose  brain  centers  are  dormant  while 
we  sleep  and  active  while  we  are  awake;  the  in- 
ner, subjective,  or  unconscious  faculties,  whose 
operations  do  not  cease,  and  whose  brain  centers 
continue  active  in  either  hypnotic  or  natural  sleep. 
There  is  no  physiological  difference  between  the 
two  kinds  of  sleep.  This  is  easily  determined  by 
the  fact  that  a  dream  of  the  night  that  cannot  be 
recalled  on  awaking,  can  be  reproduced  by  placing 
the  dreamer  in  hypnotic  sleep,  when  he  will  read- 
ily recall  it  and  remember  it  when  he  wakes  up.  It 
is  important  to  keep  this  identity  of  action  in  the 
unconscious  mind  clearly  before  us,  so  as  to  grasp 
the  scope  and  power  of  suggestion.  In  natural 
sleep  the  sleeper  goes  to  sleep  at  his  own  sugges- 
tion by  surrounding  himself  with  the  usual  con- 
ditions of  sleep  and  by  filling  his  mind  with  men- 
tal images  of  sleep.  He  is  under  his  own  control 
and  will  awaken  at  the  intrusion  of  any  foreign 

[37] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

idea  or  noise,  save  in  the  case  of  a  skilful  operator, 
who  can  get  in  touch  with  him  and  change  his 
natural  sleep  into  hypnotic  sleep.  In  hypnotic 
sleep,  the  sleeper  goes  to  sleep  at  the  suggestion  of 
another,  by  the  repetition  of  the  ideas,  and  pro- 
ducing the  sensations  of  sleep.  In  this  sleep  all 
his  conscious  faculties  are  inhibited  as  in  natural 
sleep,  and  he  is  under  the  control  of  the  operator 
whose  further  suggestions  he  will  receive  and  carry 
out.  Suggestions  as  to  health,  ease  from  pain, 
quickened  action  of  the  various  organs  of  the 
body,  of  anesthesia,  so  that  the  skin  may  be 
pricked,  and  minor  surgical  operations  can  be 
performed  without  pain.  Bad  habits  of  every  sort 
can  be  broken,  dullness  of  any  of  the  faculties  can 
be  removed,  and  all  sorts  of  abnormal  conditions, 
physical,  mental  and  moral,  can  be  changed.  And 
not  only  will  this  hold  true  during  the  sleep,  but 
while  in  the  hypnotic  sleep  a  suggestion  can  be 
given  that  will  take  effect  hours  or  days  afterward, 
under  conditions  prescribed  by  the  operator.  For 
instance :  "When  you  take  up  your  arithmetic  to- 
morrow you  will  take  great  pleasure  in  master- 
ing your  lesson;  you  will  be  able  to  concentrate 
your  mind  on  it,  and  you  will  not  let  up  until  you 
have  solved  all  the  problems  in  your  lesson."  And 
at  the  time  appointed,  the  suggestion  which  has 
been  quietly  gripping  the  unconscious  mind  will 

[38] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

spring  up  with  a  power  to  do  things  that  was  not 
manifest  before.  This  is  called  a  post-hypnotic 
suggestion  and  is  very  effective  in  all  sorts  of  cases 
of  subnormal  action. 

Now  in  producing  hypnotic  sleep  you  simply 
make  the  idea  of  sleep  penetrate  the  unconscious 
mind.  In  curing  disease  or  bad  habits,  or  mental 
or  moral  shortcomings,  the  principle  is  the  same. 
You  make  the  idea  of  cure  penetrate  the  mind. 
Take,  for  instance,  some  of  the  first  steps  to  the 
hypnotic  state,  and  see  just  how  they  help  sugges- 
tion. Take  the  drawing  test.  The  subject  stands 
with  heels  together,  hands  at  sides,  head  erect,  eyes 
closed,  standing  easily,  not  rigid,  passes  are  made 
from  top  of  head  down  back  and  front  to  the 
waist.  He  is  then  told  that  you  are  going  to  take 
hold  of  a  cord  at  the  back  of  the  neck  and  pull 
backwards,  that  he  will  feel  the  pull  and  yield  to 
it.  Then,  before  beginning  to  pull,  you  tilt  his 
body  back  and  forth  and  around,  and  when  you 
take  off  your  hands  to  pull,  leave  him  two  or  three 
inches  forward  from  his  usual  attitude.  This 
destroys  his  sense  of  exact  position,  and  when  he 
feels  himself  moving  backward  to  a  perpendicular 
he  mistakes  it  for  the  drawing  power,  and  keeps 
coming  till  you  stop  him.  Or  suppose  you  have 
him  clasp  his  hands  together  and  grip  them  tightly 
together  and  imagine  that  they  are  sticking  tight. 

[391 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

After  affirming  that  they  are  stuck,  ask  him  to  try 
to  pull  them  apart.  They  mechanically  cling  to- 
gether for  a  moment,  and  this  leads  him  to  think 
that  they  are  stuck,  and  often  they  will  stay  as  if 
glued  until  you  release  them.  Having  a  subject 
look  at  a  bright  object  four  or  five  inches  above  the 
level  of  the  eyes,  brings  the  eyes  to  the  position 
they  naturally  assume  when  going  to  sleep.  Hav- 
ing the  eyes  follow  the  circular  motion  of  a  coin 
imitates  the  rhythmic  roll  of  the  eyes  in  sleep.  So 
with  all  the  little  devices  that  are  intended  to 
bring  about  some  condition  common  to  the  experi- 
ence .of  going  to  sleep.  The  presence  of  these, 
backed  up  by  your  affirmation,  makes  him  imagine 
that  he  is  going  to  sleep,  and,  sure  enough,  he  is, 
largely  as  a  result  of  his  imagination  stimulated 
by  images  and  conditions  of  sleep. 

The  credulity  of  the  unconscious  mind  is  mar- 
velous. It  has  no  power  to  consider  the  premises 
of  any  statement.  It  will  accept  as  true  without 
question  statements  that  are  false.  Once  let  the 
sentinels  of  the  outer  mind  be  inhibited,  or  passed, 
and  any  illusion  of  the  senses  can  be  produced. 
Pure  water  will  at  your  word  become  exceedingly 
bitter,  or  it  will  become  a  stimulant  producing  all 
the  signs  of  intoxication,  or  it  will  become  a 
cathartic  producing  immediate  results.  Foul 
odors  can  be  made  to  smell  as  sweet  as  a  garden 

[40] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

of  Persian  roses,  and  the  most  discordant  jargon 
becomes  the  sweetest  music.  Ice  can  be  made  to 
feel  as  hot  as  a  coal.  Sensation  can  be  inhibited, 
and  pain  banished.  Such  is  the  range  of  the  un- 
conscious mind's  credulity.  It  accepts  as  facts 
things  that  are  contrary  to  all  the  facts  of  experi- 
ence, and  it  is  this  quality  that  must  be  depended 
on  by  all  mental  and  spiritual  healers  for  pro- 
ducing health  instead  of  disease.  All  the  experi- 
ences of  the  man  are  those  of  pain,  illness,  disease. 
He  is  sick  and  he  knows  it,  and  the  subjective 
mind  holds  to  this  idea  and  tends  to  keep  him  sick, 
especially  in  functional  disorders.  But  if  you  can 
by  any  method  gain  access  to  his  mind,  and  fill  it 
with  images  of  ease  and  health,  and  strength,  al- 
though they  are  untrue  to  his  present  experience, 
he  accepts  them  and  his  unconscious  self  at  once 
marshals  all  the  forces  of  mind  and  body  to  pro- 
duce the  new  condition.  Chronic  ailments  of  every 
sort  yield  as  if  by  magic  to  the  benign  influence 
of  suggestion.  Headache,  toothache,  neuralgia, 
rheumatism,  insomnia,  epilepsy,  hysteria,  neuras- 
thenia, covering  all  sorts  of  imaginary  ailments, 
alcoholism,  morphine,  tobacco  and  similar  habits, 
stammering,  sciatica,  vicious  habits,  St.  Vitus' 
dance,  nervous  dyspepsia,  constipation,  dysmenor- 
rhea,  paralysis,  goitre,  tumors,  all  sorts  of  manias, 
melancholy,  etc. — in  these  and  kindred  ills,  the 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

law  of  suggestion,  understood  by  some  friend, 
minister,  or  physician,  can  bring  the  blessing  of 
health  to  thousands  of  pain-racked  sufferers. 

I  have  traced  carefully  the  operation  of  sug- 
gestion in  hypnotism.  I  now  call  your  attention 
to  another  side  of  the  law's  operation.  That  is, 
to  suggestion  given  in  the  waking  state  by  one's 
self  or  by  another.  And  after  fifteen  years  of  ex- 
perimenting I  affirm  that  every  result  that  can 
be  produced  in  health  or  character  by  hypnotic 
suggestion  can  be  produced  by  suggestion  given  in 
the  waking  state,  if  one  knows  how  to  do  it.  In 
either  case  the  problem  is  how  to  pass  the  faculties 
of  the  conscious  mind  and  gain  access  to  the  un- 
conscious mind.  This  may  be  done  in  the  waking 
state  by  the  agreement  of  two  persons  touching 
anything  they  desire.  This  agreement  secured,  all 
the  gates  to  the  sanctuary  of  the  inner  mind  are 
thrown  open,  and  it  will  accept  every  suggestion 
as  an  authoritative  command.  Failing  to  secure 
a  conscious,  intentional  agreement  you  must  secure 
it  by  other  means,  chief  among  which  is  the  eye. 
I  affirm  here  that  no  one  can  look  you  straight  in 
the  eye  without  winking  and  let  you  do  the  talk- 
ing, without  accepting  what  you  say  as  true.  I 
have  found  no  difficulty,  by  showing  and  feeling 
a  sympathetic  interest  in  my  patient,  in  securing 
his  hearty  cooperation  and  fullest  confidence,  and 

[42] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

this  gained,  success  is  in  sight.  One  has  only  to 
explain  to  him  that  the  forces  within  him  are  of 
God,  and  are  limited  only  by  his  own  faith ;  that 
we  are  going  to  set  them  to  work  to  cure  him,  and 
that  they  cannot  fail.  Then  remember  that  the 
key-note  of  suggestion  is  repetition.  That  is  one 
of  the  valuable  things  in  learning  a  hypnotic  for- 
mula. It  gives  you  the  habit  of  repeating  in  idea 
and  emphasizing  it,  and  give  it  such  cumulative 
force  as  to  make  it  irresistible.  A  thing  once  told 
may  not  produce  much  of  an  impression,  but  re- 
peated over  and  over  positively  and  enthusiasti- 
cally, it  simply  cannot  fail  to  take  effect.  Often 
a  suggestion  will  grip  the  mind,  and  after  hours, 
when  he  falls  to  sleep,  it  works  on  the  statements 
you  have  made,  and  on  the  morrow  accepts  them. 
If  your  suggestions  fail,  it  is  simply  because  you 
have  failed  to  give  them  with  that  outlay  of  ner- 
vous energy,  or  call  it  force,  that  makes  them  effec- 
tive. There  is  the  expenditure  of  a  subtle  force, 
call  it  nervous  energy  or  what  you  will,  in  giving 
a  suggestion  effectively.  It  is  not  loudness,  but 
positiveness  born  of  your  own  conviction  of  the 
truth  of  what  you  are  saying. 

The  ability  to  give  a  suggestion  effectively  is  to 
be  coveted  above  every  physical  or  mental  acquire- 
ment, and  can  be  had  by  persistent  practice.  Wil- 
lingness to  take  time,  and  determination,  are  the 

[43] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

stepping  stones  to  success.  The  practice  of  such 
formulas  as  those  of  sticking  the  hands  together, 
is  the  best  known  means  of  developing  this  power. 
Remember,  that  repetition  is  the  big  word  in  sug- 
gestion. It  is  also  the  secret  of  success  with  the 
agent,  the  advertiser,  the  professional  man,  the 
orator  or  teacher,  or  any  calling  in  which  people 
are  influenced  to  do  and  be  what  they  might  not 
otherwise  have  done  and  been.  In  other  words, 
just  as  the  idea  of  sleep  is  made  to  enter  and  hold 
the  mind  captive,  and  produce  all  the  phenomena 
of  sleep,  so  by  repetition  can  any  other  idea  be 
made  to  penetrate  the  mind  and  determine  its 
action.  The  secret  of  the  success  of  some  peculiar 
sect  or  cult  is  found  in  this  law  of  suggestion — 
constantly  ringing  the  changes  on  some  one  idea, 
doctrine,  or  set  phrase,  until  often  the  most  strik- 
ing results  are  produced  from  causes  that  are,  to 
say  the  least,  fearful  distortions  of  the  truth. 
After  a  careful  study  of  men  and  their  methods  of 
address,  I  am  convinced  that  the  sermon,  address 
or  talk,  whatever  its  purpose,  is  most  effective 
when  it  sticks  to  one  thought,  put  in  various  ways. 
Masters  of  assemblies  who  are  always  men  of  great 
personal  magnetism,  make  much  of  this  principle. 
And  it  is  only  another  form  of  hypnotic  sugges- 
tion, using  another  idea  instead  of  sleep.  The  ap- 
plication of  the  principle  is  universal.  Prepare 

[44] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

your  talk,  whatever  its  purpose,  either  to  sway  a 
multitude,  to  fish  for  men,  to  sell  goods,  to  heal 
the  sick,  direct  yourself  or  others,  or  carry  an 
election  for  constable  with  this  principle  in  mind, 
and  you  will  discover  the  true  witchery  of  words. 
Practice  on  an  imaginary  subject,  or  an  indulgent 
friend,  and  you  will  get  it.  In  daily  life  we  little 
think  the  good  or  the  havoc  we  do  for  ourselves 
or  others  by  saying  and  repeating  things  that  may 
indeed  be  true,  but  would  better  be  left  unsaid. 
"Johnny  is  such  a  naughty  boy,  always  getting 
into  mischief,"  is  probably  only  true,  but  to  keep 
saying  it  is  to  keep  Johnny  going  the  same  pace. 
"Mary  is  so  slow,  moves  like  a  snail,"  etc.,  said 
and  thought,  adds  weights  to  Mary's  feet.  "Jack 
is  such  a  dull  boy;  never  knows  his  lesson."  Tell 
him,  and  he'll  continue  to  wear  the  dunce's  cap. 
"Jimmie  is  such  a  cruel  child,  killing  helpless  birds 
and  bugs,  and  quarreling  and  fighting."  Tell  him 
rather  that  he  is  a  manly  little  savage;  that  he 
loves  his  playmates,  and  will  treat  them  kindly; 
that  of  all  boys  you  last  of  all  expect  to  hear  of 
him  being  in  trouble;  that  he  has  the  same  respect 
for  a  bug  that  he  has  for  the  business  end  of  a 
hornet."  Try  this  plan  on  him,  and  save  heart- 
aches, court  expenses  and  hemp.  A  wise  teacher 
can  thus  change  the  disposition  of  her  pupils  al- 
most at  will.  The  effect  of  telling  your  friends 

[45] 


HOW  AND   WHY   OF    THE    EMMANUEL    MOVEMENT 

how  poorly  they  look  has  passed  into  proverb, 
while  the  other  method  is  just  as  effective  in  keep- 
ing them  in  health.  One  of  our  boys  stood  still 
for  three  years  in  his  growth,  neither  gaining  an 
inch  nor  a  pound.  His  mother  feared  he'd  never 
grow.  We  put  him  to  sleeping  out  of  doors,  and 
I  often  repeated  that  he'd  take  a  start  to  grow  some 
night  and  wake  up  with  his  hands  and  feet  hang- 
ing over  the  ends  of  the  bed.  Just  how  much  it 
had  to  do  with  it,  I  do  not  know,  but  he  soon 
started  up  and  in  two  years  he  has  hastened  up 
toward  six  feet.  It  is  remarkable  how  a  sug- 
gestion will  influence  a  child.  When  a  boy,  one 
of  the  men  said,  "If  you  want  to  grow  to  be  a  big 
man,  drink  lots  of  water."  After  that  I  developed 
an  insatiable  thirst  for  water,  for  I  wanted  to  get 
to  be  a  big  man  in  short  order.  I  do  not  know  if 
it  had  anything  to  do  with  my  six  feet  and  four 
inches  of  height.  Suffer  me  to  give  one  other 
illustration  from  my  own  experience.  When  a 
child,  I  was  a  terrible  sufferer  from  the  phthisic. 
Father  and  mother  were  worn  out  sitting  up  with 
me.  After  a  long  while,  one  day,  when  father  was 
away  from  home,  some  one  told  him  to  stand  me 
beside  a  tree  that  had  attained  its  growth,  balance 
an  auger  on  my  head  and  bore  a  hole  in  the  tree, 
cut  a  lock  of  my  hair,  put  it  in  the  hole,  and  drive 
in  a  wooden  plug,  and  when  I  grew  above  it,  my 

[46] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

phthisic  would  disappear.  Father  came  home, 
told  it,  said  he  had  no  faith  in  it.  Still  they  had 
tried  everything  else;  they'd  try  it,  and  hurry 
before  any  of  the  neighbors  come  in.  They  be- 
lieved it  enough  to  try  it,  and  the  suggested  cure 
was  immediate  and  permanent. 

This  law  of  suggestion  is  the  basic  principle  of 
all  mental  healing,  by  whatsoever  name  or  method 
practiced.  It  consists  in  last  analysis  in  giving 
suggestions  to  oneself  or  to  others,  while  in  the 
waking  state.  For  instance  a  pain  in  the  knee  or 
chest  is  relieved  by  crowding  out  the  thought  of 
pain  from  the  mind  with  such  suggestions  as  "I 
have  no  pain.  It  is  purely  imaginary.  I  am  well. 
There  is  nothing  the  matter  with  me."  Repeat  it 
to  yourself  and  aloud.  Write  it  down.  Affirm  it 
mentally.  Make  up  your  mind  that  you  are  well, 
and  usually  you  will  be.  It  is  especially  effective 
when  one  reclines  and  becomes  passive,  or  on  retir- 
ing for  the  night.  No  matter  what  terms  or 
methods  are  used,  the  cure  arises  invariably  from 
causing  the  idea  of  cure  to  penetrate  and  hold 
the  unconscious  mind  to  the  exclusion  of  the  idea 
of  disease. 

Christian  Science  uses  the  law  of  suggestion  by 
the  direct  method  of  affirmation;  denying  the 
existence  of  pain  and  sickness,  and  enforcing  it  by 
denying  the  reality  of  the  body  in  which  the  pain 

[47] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

is  manifest;  affirming  health  and  strength  on  the 
ground  that  the  Divine  mind  in  you  is  not  and 
cannot  be  sick.  The  affirmation  is  repeated  in 
varying  phrase,  until  the  unconscious  mind  is  hyp- 
notized or  controlled  by  the  idea  of  "health"  in- 
stead of  sickness,  of  "ease"  instead  of  "disease." 
The  same  result  is  often  reached  by  silent  or  ab- 
sent treatment,  when  the  silent  affirmations  are 
conveyed  telepathically.  The  system  also  prac- 
tices the  indirect  method  of  suggestion,  by  distract- 
ing the  mind  away  from  itself  and  its  pains  to  the 
contemplation  of  novel  theological  speculations 
and  metaphysical  subtleties,  whose  principal 
values  consist  in  furnishing  the  mind  a  labyrinth 
in  which  to  wander  until  it  loses  sight  and  thought 
of  its  pains,  when  the  thought  of  "health"  is 
substituted  for  its  past  ills.  That  these  mental 
methods  are  valuable,  and  effect  many  striking 
cures  cannot  be  doubted  by  an  honest  observer. 
The  underlying  principle  is  the  same  in  all  mental 
methods,  although  some  methods  are  more  in  har- 
mony with  the  law  of  suggestion  than  others.  All 
claims  to  exclusive  rights  to  use  the  law,  or  to  give 
it  some  other  terminology  in  the  hope  of  making  a 
cult  that  differs  in  efficiency  must  eventually  be 
abandoned.  A  man  who  knows  the  law  can  use  it 
in  the  Church  or  out  of  it,  and  he  can  call  it  human, 
mental,  or  divine,  and  not  fail  of  success,  although 

[48] 


THE    LAW    OF    SUGGESTION    AND    PRACTICAL    USES 

I  do  think  that  the  larger  the  element  of  faith  in 
the  law  as  something  given  of  God,  and  a  part  of 
God,  does  wonderfully  enhance  the  value  of  its 
operation.  But  to  debate  on  whether  it  is  human 
or  divine  is  like  imagining  the  disciples  of  Jesus 
trying  to  tell  where  the  natural  bread  and  fishes 
quit  and  the  supernatural  began.  Probably  there 
was  no  difference;  and  possibly  there  is  none  in 
this  case.  A  human  spirit  in  touch  and  "at  one" 
with  the  infinite  God  is  at  once  human  and  divine. 
There  remains  yet  another  phase  of  suggestion 
to  be  considered,  viz.,  auto-suggestion  or  the  sug- 
gestions which  we  give  ourselves  in  our  waking 
state.  These  may  be  given  intentionally  or  uncon- 
sciously, but  they  are  the  most  effective  of  all  sug- 
gestions. For  example  of  an  auto-suggestion  take 
the  common  experience  of  looking  at  something 
sour  or  think  of  eating,  or  see  some  one  else  eat- 
ing, and  your  mouth  waters ;  or  you  see  some  one 
else  hurt,  and  you  feel  the  hurt  or  the  sensation  of 
the  fall.  Listen  to  a  street  fakir's  harangue  on 
tapeworms,  and  you  have  a  lively  senation  of  the 
power  of  auto-suggestion.  Sit  by  the  seaside,  or 
waterfalls,  or  other  displays  of  natural  power  and 
be  passive  to  them,  and  your  strength  will  begin 
to  multiply.  Study  the  strength  of  well  people, 
animals,  anything  that  displays  strength,  and 
weakness  will  be  banished  by  the  thoughts  of  ease 

[49] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

and  strength  that  fill  the  mind.  Fill  the  mind 
with  suggestions  and  images  of  strength  and  health 
and  be  passive  to  them,  but  to  pain,  disease,  decay 
and  age  be  positive,  affirm  that  they  are  not  for 
you,  and  you  can  postpone  old  age,  live  in  vigor, 
and  die  as  painlessly  as  you  were  born. 

Then  there  is  the  more  positive  side  of  auto- 
suggestion. It  consists  in  taking  yourself  in 
hand  to  produce  any  desired  mental  or  physical 
condition  by  affirming  it  to  and  of  yourself  and 
by  instructing  your  unconscious  mind  to  produce 
it.  Not  only  may  we  relieve  ourselves  of  our 
manifold  and  recurring  ills,  but  we  can  build  our- 
selves up  in  vigor  of  body  and  mind.  And  our 
best  time  to  do  so  is  in  our  passive  moments,  or 
on  retiring  for  the  night,  giving  ourselves  the 
idea  what  we  want  to  manifest,  and  repeating  it 
over  and  over  till  we  fall  asleep.  If  there  is  any- 
thing you  desire  to  attain  to,  give  your  uncon- 
scious mind  the  order  to  produce  the  power  to 
perform  it,  and  show  you  the  ways  and  means. 
Speak  the  word  and  it  shall  be  done. 


[50] 


SLEEP  — ITS    THERAPEUTIC    VALUE 

"OLEEP,  that  knits  up  the  raveled  sleeve  of 
C3  care,"  has  had  its  praises  sung  in  every  tongue 
and  tune.  Of  all  the  remedies  discovered  for  the 
relief  of  human  ills,  none  are  to  be  mentioned  in 
the  same  hour  with  natural,  sound,  refreshing 
sleep.  Who  has  not  watched  childlife,  with  its 
enthusiastic  pursuits,  its  perpetual  motion,  wear- 
ing the  child  down  at  eventide  to  the  point  of  ex- 
haustion, filling  the  mind  and  heart  with  multi- 
form ideas  and  emotions,  and  then  marveled  to 
see  the  same  child  rise  in  the  morning,  fresh  and 
active  as  ever,  with  memory  and  conscience  a  new 
white  page  for  all  the  impressions  of  the  new  day. 
And  we  have  reverently  blessed  the  name  of  the 
Good  Being  who  has  prepared  for  his  children 
this  fountain  of  healing  and  repair  for  all  of  life's 
wasting  activities,  pains  and  ills.  And  how 
many  of  us,  caught  in  the  whirl  of  life's  feverish 
activities,  and  cheated  out  of  nature's  methods  of 
repair  in  her  laboratory  of  sleep,  by  the  almost 
mad  rush  after  wealth  and  preferment,  which  poi- 
sons our  minds  with  false  ideals  and  twists  our 
moral  sense  under  the  idea  of  necessary  evil,  fill- 
ing our  bodies  with  disease,  and  so  utterly  des- 
troying that  harmony  and  poise  of  forces,  but 

[51] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

have  felt  as  we  lay  and  tossed  feverishly  upon  our 
beds,  that  of  all  the  spectres  that  haunt  the  imag- 
ination, and  harass  us  to  the  verge  of  nervous 
breakdown  and  lunacy,  none  can  be  compared  to 
insomnia.  The  man  or  woman  who  can  retire 
to  rest  with  such  profound  certainty  of  sleep  as  to 
be  able  in  a  few  moments  to  compose  the  mind, 
relax  the  body,  and  be  lost  to  all  earthly  things 
till  morning  has  an  inheritance  with  which  no 
earthly  possessions  can  be  compared,  and  he  who 
wastes  such  a  patrimony  is  guilty  of  prodigality 
compared  with  which  the  ancient  younger  son 
was  a  paragon  of  virtue.  Probably  some  are  con- 
stitutionally light  sleepers,  but  most  of  that  habit 
are  made  so  by  circumstances.  Many  a  mother 
owes  the  beginning  of  her  breakdown  in  health  to 
the  habit  of  "sleeping  with  one  eye  open,"  to 
watch  the  little  one  who  might  happen  to  any 
number  of  ills  if  mother  should  be  too  soundly 
asleep.  Eventually  the  habit  is  formed,  and  she 
has  practically  forfeited  the  ability  to  sleep 
soundly  and  refreshingly,  and  the  excessive  wear 
and  tear  on  body  and  nerves,  with  inadaquate  rest 
and  recuperation,  gradually  produces  that  condi- 
tion that  calls  from  her  friends  the  half-pitying 
statement:  "Oh,  she's  a  little  nervous."  Others 
find  life's  cares  with  them  all  day,  and  the  last 
thing  on  getting  to  sleep,  worry  with  them  in  their 

[52] 


SLEEP ITS    THERAPEUTIC    VALUE 

dreams,   and   rise   haggard   and  unrefreshed,    to 
wrestle  a  losing  contest  in  the  day  after. 

But  I  believe  that  of  all  the  causes  of  insomnia, 
none  can  be  compared  to  that  arch-enemy  of  the 
race — worry.  And  it  grows  out  of  a  defective 
mental  and  moral  education.  For  centuries  re- 
ligion has  concerned  itself  too  much  about  to- 
morrow. It  has  stood  on  the  tiptoe  of  vision, 
looking  and  longing  for  a  "sweet  by-and-by" — a 
heaven  in  the  tomorrow  of  life,  instead  of  living 
in  the  "sweet  now-and-now,"  and  finding  a 
heaven  in  this  life  and  today.  The  fear  of  hell, 
and  all  sorts  of  disaster,  has  done  much  to  keep 
men  writhing  in  flame  all  the  days  of  their  lives, 
and  make  their  fears  realities.  Fortunately,  after 
nineteen  centuries,  men  are  learning  that  hell  was 
made  for  "the  devil  and  his  angels"  and  is  not  for 
the  children  of  God.  Worry  is  born  of  fear  and 
distrust.  We  worry  about  tomorrow,  about  our 
health,  our  wealth,  our  friends,  our  children,  our 
plans,  and  fail  to  walk  by  life's  crystal  river  of 
trust  and  content,  and  to  eat  of  its  life-giving 
fruit  of  joy  and  peace,  and  to  find  balm  for  our 
healing  in  the  leaves  of  Faith,  Hope  and  Love. 
We  forget  that  "sufficient  unto  the  day  is  the 
evil  thereof,"  or  for  that  matter  the  good  thereof, 
and  we  worry  lest  one  does  come,  or  the  other 
does  not,  on  the  morrow.  We  forget  that  "no 

[53] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

man  by  worrying  can  add  a  cubit  to  his  stature," 
any  more  than  he  can  lift  himself  by  his  boot- 
straps. We  utterly  fail  to  catch  the  thought  of 
the  Saviour's  rebuke,  "Why  worry  ye  about  to- 
morrow." Take  wise  forethought,  and  make  pro- 
vision for  tomorrow,  but  live  today.  We  have  no 
other  day,  and  the  first  step  back  to  sleep,  health, 
and  to  happiness,  is  to  begin  to  live  today. 

A  man  came  to  my  office  one  day,  a  total 
stranger  he  was,  whose  whole  makeup  was  the 
picture  of  misery.  He  said:  "I  have  lost  the 
greatest  of  God's  gifts,  sleep.  For  days  I  go 
without  sleep,  and  haven't  slept  now  for  seventy- 
two  hours,  and  am  on  the  verge  of  distraction." 
After  hearing  the  story  of  his  sleep  troubles,  I 
began  by  assuring  him  that  there  was  no  good 
physical  or  mental  reason  why  he  might  not  sleep 
as  soundly  as  a  babe,  and  do  §o  that  very  night. 
I  told  him  that  he  needed  a  moral  thunderstorm 
to  clear  his  mental  atmosphere,  and  I  started  in 
to  produce  it  by  asking  him  if  he  were  not  run- 
ning away  from  something  in  his  past,  or  after 
something  in  the  future.  He  admitted  that  he 
was  afraid  of  his  past.  I  told  him  that  the  first 
step  in  his  cure  would  be  to  begin  to  live  in  to- 
day, as  if  there  were  no  past,  and  would  be  no 
future.  That  he  was  not  to  run  from  his  past, 
either  actually  or  mentally,  but  to  face  it  like  a 

[54] 


SLEEP ITS    THERAPEUTIC    VALUE 

man.  If  it  came  for  an  accounting,  to  meet  it 
frankly  and  honestly,  and  make  any  amends  pos- 
sible, and  having  purposed  to  do  this,  to  leave  it 
all  in  the  care  of  the  great  God,  who  is  better  to  us 
than  all  our  fears.  Having  secured  this  resolution 
on  his  part,  I  told  him  to  stop  worrying  about 
whether  he  was  going  to  sleep  or  not.  To  go 
back  to  his  hotel,  have  his  dinner,  and  retire  early, 
opening  his  window  wide,  and  as  he  laid  aside 
his  garments  for  the  night,  to  think  of  sleep,  how 
refreshing  and  restful  it  was;  how  it  came  with- 
out our  seeking,  knocking  at  all  the  doors  of  our 
senses  for  admission,  seeking  us  when  we  were 
not  looking  for  it,  and  flying  from  us  when  we 
began  to  pursue  it.  Then,  when  he  lay  down,  he 
was  to  relax  every  muscle  and  assume  the  position 
in  which  he  had  slept  as  a  boy.  Then  to  draw  in 
his  mind,  compose  it  with  thoughts  concerning 
sleep;  to  draw  long,  regular  breaths,  as  he  had 
observed  sound  sleepers  do,  and  to  think  of  his 
eyelids,  his  limbs  and  body  growing  heavy;  to 
mentally  picture  himself  asleep,  and  he  would  find 
himself  hours  later  wondering  how  it  was  done. 
Before  he  left  I  had  him  lie  down  on  a  couch,  and 
gave  him  a  lesson  in  relaxation,  giving  him  sugges- 
tions of  sleep  and  cure.  I  am  happy  to  record  a 
cure,  for  that  night  he  had  the  best  sleep  for  years, 
and  in  a  few  days  had  established  the  habit  of  nat- 
ural sleep.  [  55  ] 


HOW  AND  WHY  OF  THE   EMMANUEL   MOVEMENT 

Familiar  to  all  are  those  little  devices  that  are 
accessories  to  falling  easily  to  sleep,  such  as  count- 
ing imaginary  sheep  as  they  went  through  a  gap  in 
the  fence;  watching  with  closed  eyes  daylight 
fade  into  twilight,  and  that  into  darkness;  open- 
ing and  closing  the  eyes  at  gradually  increasing 
intervals;  counting  and  gradually  increasing  the 
time  between  numbers,  until  you  fall  to  sleep  be- 
fore you  reach  the  next  number.  Then  there  is 
the  device  of  repeating  to  yourself  all  the  signs 
of  approaching  slumber,  letting  your  imagination 
make  each  step  as  real  as  possible:  "My  muscles 
are  all  relaxed;  my  heart's  action  is  regular;  my 
temperature  is  normal,  breathing  deep  and  steady; 
circulation  is  equalized,  hands  and  feet  warm; 
digestion  and  assimilation  perfect;  all  the  organs 
of  the  body  are  functioning  perfectly;  all  my 
cares  are  given  to  God ;  my  mind  is  at  rest ;  I  am 
getting  drowsy,  drowsier,  very  drowsy;  feeling 
sleepy,  sleepier,  very  sleepy,  so  sleepy,  I'm  going 
to  sleep,  going  sound  asleep."  Repeating  each  of 
these  a  few  times  will  often  conquer  the  most  stub- 
born case  of  wakefulness.  Then  there  are  the 
accessories  of  a  warm  bath,  a  glass  of  milk,  or 
water,  hot  or  cold,  and  other  such  agents  that 
often  aid  slumber. 

Personally,  after  experimenting  with  every 
known  method  of  going  to  sleep,  and  finding  them 

[56] 


SLEEP ITS    THERAPEUTIC    VALUE 

more  or  less  helpful,  I  have  for  years  used  one 
almost  exclusively — that  of  engaging  the  mind  in 
prayerful  meditations.  To  turn  my  thoughts 
away  from  my  cares  and  trials,  which  are  not  to 
be  compared  to  those  that  others  bear,  turning  to 
the  Christ  who  dwells  within,  recounting  his  many 
mercies,  and  ascribing  praise  to  him,  and  so  losing 
myself  in  the  sense  of  his  all-loving  protection  and 
care.  In  this  way  I  can  at  almost  a  moment's 
notice,  drop  to  sleep,  riding,  sitting  or  lying  down, 
regardless  of  noise  or  discomfort,  and  at  any  hour 
of  the  day,  when  I  feel  the  need  of  a  few  minutes 
or  hours'  sleep. 

Another  most  helpful  exercise  in  falling  to 
sleep  is  that  of  taking  up  my  friends  and  patients, 
one  by  one,  and  getting  a  mental  image  of  each 
one  before  me,  send  them  such  messages  of  health, 
of  comfort  and  good  cheer  as  I  feel  they  need. 
And  unless  I  set  my  mind  not  to  drop  to  sleep  be- 
fore I  have  finished  the  list,  I  almost  invariably 
go  to  sleep  while  sending  messages  to  others,  and 
whether  they  reach  them  or  not,  they  at  least 
react  for  good  in  my  own  subconscious  mind. 

But  it  is  not  so  much  to  discourse  on  how  to  go 
to  sleep,  and  sleep  soundly,  as  to  show  you  how 
to  make  the  hours  of  sleep  most  effective  in 
building  up  the  health  and  mental  activities  and 
the  moral  character.  That  place  called  the  thresh- 

[57] 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

hold  of  the  palace  of  slumber,  the  state  of  abstrac- 
tion, in  which  we  are  neither  asleep  nor  awake,  is 
fraught  with  untold  possibilities  of  well-being. 
Men  owe  more  than  they  can  ever  know  in  this 
life  to  the  sweet  old  hymns  that  mother  sang,  and 
the  stories  she  told,  as  they  were  crossing  to  the 
land  of  dreams  in  childhood.  Those  simple  clas- 
sics of  love  and  truth,  of  courage  and  honesty, 
from  the  lips  of  her  who  served  in  a  thousand 
holy  ministries  in  the  hey-day  of  our  childhood 
and  youth,  filled  the  most  receptive  and  important 
moments  of  life.  They  acted  as  potent  sugges- 
tions, filling  and  holding  the  mind  during  all  the 
hours  of  slumber  with  noble  ideals  that  were 
woven  into  every  fibre  of  the  child's  being.  No 
one  of  the  tender,  endearing  words  of  mother  to 
the  sleeping  prattler  can  fail  to  enlarge  his  affec- 
tion and  fidelity  to  her  in  after  life;  and  it  is 
perfectly  logical  that  out  of  any  fifty  songs  re- 
flecting such  influence  forty-nine  of  them  are  in- 
scribed to  the  mother  and  one  to  the  father.  Now, 
if  the  mother  only  knew  that  here  lies  the  secret 
of  binding  her  child  to  her  for  all  after-life;  to 
create  in  him  all  noble  ideals  and  purposes;  to 
shield  him  from  evil  influences  and  safeguard 
him  from  temptation;  to  cure  him  of  any  bad 
habits  he  may  form  or  tendencies  he  may  develop ; 
to  build  up  his  physical  health,  a  new  race  of  men 

[58] 


SLEEP ITS    THERAPEUTIC    VALUE 

would  live  on  the  earth,  because  she  holds  in  her 
hand  the  key,  and  has  the  facility  to  use,  as  none 
other  can,  the  forces  that  make  for  the  physical, 
mental  and  moral  welfare  of  her  child.  But,  alas ! 
few  know  it,  and  those  who  do  are  often  preju- 
diced by  false  things  they  have  read  or  heard 
about  suggestion.  Happily  the  mother  instinct 
leads  the  most  of  mothers  to  use,  without  knowing 
it,  the  law  of  suggestion  in  a  way  that  is  helpful 
to  the  child. 

But  it  needs  to  be  said  over  and  over  again 
that  if  a  mother  wants  her  child  to  be  "bad," 
"stubborn,"  "slow,"  etc.,  she  has  only  to  keep 
telling  him  that  he  is  so,  and  daily  it  will  grow 
to  fill  his  conscious  life.  And  in  like  manner, 
if  she  will  have  him  be  brave  and  true  and  lov- 
ing and  kind,  she  must  keep  these  ideals  before 
him  by  affirming  them  to  and  of  him,  and  espe- 
cially preceding  and  during  sleep.  And  the  very 
best  method  is  to  sit  by  the  side  of  the  child  and 
talk  to  him  as  he  goes  to  sleep,  and  after  his 
breathing  announces  that  he  is  asleep.  He  still 
hears  what  you  are  saying,  and  it  will  stay  with 
him  long  after  you  have  ceased  talking  and  dur- 
ing the  hours  of  sleep  will  be  taken  up  by  the 
unconscious  mind  and  woven  into  the  child's  char- 
acter. On  the  morrow  it  will  affect  his  view  of 
things,  his  decision  and  actions. 

[59] 


HOW  AND  WHY  OF   THE   EMMANUEL   MOVEMENT 

You  may  go  to  your  child,  or  friend  of  any 
age,  when  he  is  wrapped  in  slumber,  and  sit  or 
stand  by  him  for  a  few  moments  in  silence,  until 
he  gets  accustomed  to  your  presence.  Make 
passes  over  him  at  a  distance  of  a  foot,  more  or 
less,  from  the  head  downward,  from  two  to  five 
minutes,  saying  in  a  very  low  tone  of  voice,  and 
repeating  each  phrase  several  times,  "Sleep," 
"sleepy,"  "sleeping  soundly";  you're  sound 
asleep."  If  he  shows  signs  of  awakening,  cease 
for  a  little  time,  then  resume,  and,  laying  your 
hand  on  his  hand  or  head,  say,  "You  are  sound 
asleep;  you  will  hear  all  I  say,  and  do  all  I  tell 
you  to  do,  but  nothing  will  disturb  or  awaken 
you."  Then  talk  to  him  of  health,  of  morals,  of 
what  you  will,  that  you  wish  to  see  brought  out  in 
his  life,  and  he  will  hear  and  carry  out  your  sug- 
gestions, without  knowing  why,  save  that  he  has 
the  inward  impulse  to  do  so.  If  you  care  to  ex- 
periment with  a  view  to  finding  out  how  actively 
the  subjective  mind  of  the  sleeper  is  in  cooperation 
with  you,  I  suggest  that,  before  giving  him  health 
or  other  suggestions,  you  tell  him  that  you  want 
to  talk  with  him,  and  that  you  want  him  to  talk 
with  you,  assuring  him  that  he  can  talk,  and  that 
he  will  not  wake  up.  Then  ask  him  the  time,  or 
if  he  is  resting  nicely,  or  tell  him  that  he  smells  a 
flower,  and  ask  him  if  it  is  fragrant.  Keep  on 

[60] 


SLEEP ITS    THERAPEUTIC    VALUE 

asking  the  question  until  he  answers  you.  Insist 
on  his  talking,  assuring  him  that  he  will  not 
wake  up.  When  he  answers  you  will  be  in  active 
touch  with  a  side  of  his  life  that  you  have  not 
known  before.  Then  you  can  ask  him  for  any 
information  bearing  on  his  actions  that  have  puz- 
zled you,  and  you  will  get  it  straight.  You  can 
ask  him  to  cooperate  with  you  in  anything  you 
desire  for  him,  and  he  will  promise  it,  and  carry 
it  out.  In  all  cases  he  hears  you  talk,  whether  you 
ask  him  to  talk  to  you  or  not.  The  latter  is  not 
necessary  for  good  results,  although  in  some  cases 
it  is  helpful.  Always  give  the  suggestions  for 
health,  or  mental  or  moral  improvement,  the  last 
thing  before  leaving  him,  so  that  it  will  rest  on  his 
mind,  and  as  you  leave  him  assure  him  that  he 
will  not  remember  anything  about  it  in  the  morn- 
ing, and  he  will  not,  but  he  will  do  what  you  have 
told  him. 

After  years  of  experimenting,  I  affirm  with  the 
certainty  of  actual  knowledge  that  you  can  by 
suggestion  during  sleep  remedy  almost  any  ill  of 
childhood  and  maturer  years,  and  when  you  have 
learned  the  secret  of  suggestion,  you  can  give  them 
in  the  waking  state  with  equal  effectiveness.  Of 
course,  in  acute  attacks  or  diseases  of  an  organic 
nature,  you  will  have  a  doctor,  but  even  his  skill 
will  be  greatly  enhanced  by  suggestion.  Most 

[61] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

parents  know  enough  by  intuition  not  to  talk  to 
the  child  or  in  his  presence  of  how  seriously  he  is 
ill,  nor  to  let  him  know  that  they  have  sent  for 
the  doctor  because  they  think  he  may  not  get  well. 
But  "the  good  doctor  who  loves  children  is  com- 
ing to  make  mama's  boy  or  girl  well,"  has  started 
the  cure  by  the  time  the  doctor  arrives. 

While  the  trend  of  this  chapter  is  toward  the 
relief  of  bodily  ills,  do  not  forget  that  sugges- 
tions given  as  above  indicated  are  fully  as  effec- 
tive in  righting  all  sorts  of  bad  habits.  Mental 
faculties  that  stumble  at  mathematics  or  other 
studies  can  be  sharpened,  and  the  whole  career  of 
the  child  can  be  made  to  bless  the  wise  parent  who 
uses  these  simple  but  potent  means. 

Now,  while  I  have  spoken  with  special  refer- 
ence to  the  effectiveness  of  these  methods  in  child 
life,  they  are  no  less  potent  in  the  lives  of  adult 
people;  and  the  very  same  methods  may  be  used 
by  some  sympathetic  friend  as  are  used  in  the 
case  of  children. 

But  any  intelligent  man  may  take  his  own  case 
in  hand  and  produce  the  desired  results,  by  giving 
the  suggestions  himself,  and  he  may  do  so  either 
during  his  waking  hours  or  on  going  to  sleep. 
Take  any  feature  of  your  life,  physical,  mental, 
or  moral,  that  you  wish  improved,  and  upon  retir- 
ing give  yourself  suggestions  for  that  purpose, 

[62] 


SLEEP ITS    THERAPEUTIC    VALUE 

and  you  can  work  marvels.  Call  up  your  uncon- 
scious mind  which  has  the  direction  of  all  your 
vital  forces,  and  talk  to  it  as  your  best  friend. 
Tell  it  firmly  and  repeatedly  just  what  you  want 
it  to  do,  and  what  you  expect  it  to  do,  and  trust  it 
to  carry  it  out.  Go  to  sleep  with  these  ideas  in 
mind,  or  at  least  without  letting  any  counter-sug- 
gestions enter  the  mind,  and  while  you  sleep  the 
forces  within  will  be  at  work  carrying  out  your 
wishes.  Equally  effective  will  be  found  sugges- 
tions given  in  our  waking,  working  hours. 

In  the  midst  of  daily  cares  and  perplexities,  take 
your  Bible  or  prayer-book,  with  its  daily  lesson 
and  psalms,  or  your  "daily  help  for  daily  need," 
or  any  book  of  prose  or  poems  embodying  a  cheer- 
ful philosophy  of  life.  Fix  your  mind  on  some 
sentence  or  thought.  Make  it  your  motto  for  the 
day;  think  of  it;  think  around  it;  think  through 
it;  hold  on  to  it  until  you  have  a  vision  of  its 
real  meaning.  Do  this  as  you  go  from  task  to 
task.  Claim  it  for  yourself.  Stop  for  a  moment, 
relax  yourself  and  let  your  mind  grasp  your  need, 
and  then  remember  that  your  Father  has  supplied 
all  your  need;  that  it  is  at  hand  to  be  claimed 
and  used  every  moment;  claim  it;  affirm  it  as 
true  now  of  yourself;  grasp  it  with  all  the  men- 
tal and  moral  purpose  you  have.  Then  say  to 
yourself:  "I  shall  not  worry  about  anything; 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

nothing  shall  make  me  nervous;  I  shall  be  calm 
and  quiet;  I  shall  not  be  hurried;  I  shall  do,  one 
at  a  time,  all  the  duties  that  the  day  brings  forth, 
and  keep  cool  and  sweet;  nothing  can  disturb  the 
calm  of  my  mind."  If  you  are  suddenly  con- 
fronted with  a  crisis  that  threatens  to  upset  the 
calm  frame  of  mind,  whisper  to  yourself,  "Cour- 
age," "peace,"  "strength,"  "calm,"  and  hold  the 
fitting  thought  in  mind  until  the  crisis  be  past. 
Or  if  there  is  an  organ  of  the  body  that  is  not 
working  properly,  read  into  it  by  repeated  affir- 
mation the  normal  action  it  ought  to  have.  If 
your  life  seems  to  hold  much  of  toil  and  trial, 
glorify  the  toil  by  doing  it  gladly;  disarm  the 
trials  by  summoning  up  the  patience  and  strength 
to  meet  them  courageously;  and  above  all  dwell 
upon  the  good  things,  the  bright  things  in  your 
condition,  and  you  will  find  much  of  sunshine 
and  blessing.  And  whether  we  sleep  or  wake 
these  things  are  seeds  that  produce  after  their 
kind.  You  will  realize  in  your  feelings,  and 
thoughts,  and  achievements,  of  the  same  kind  that 
you  have  thought  into  your  life.  For  thoughts 
are  forces  whose  laws  we  are  coming  to  know,  and 
knowing  and  using  them  we  can  make  our  des- 
tiny what  we  will. 


TYPICAL   TREATMENTS 

THESE  sample  treatments  are  intended  to 
conduct  you  into  the  healer's  inner  sanc- 
tuary, and  make  plain  to  you  the  exact  method 
of  procedure.  You  must  remember  that  the  same 
disease  manifests  itself  differently  in  any  two 
given  cases,  the  factor  of  personality  entering  into 
the  case,  so  that  the  treatment  will  vary  with  every 
person  you  seek  to  help,  placing  the  emphasis  in  a 
different  way  to  suit  each  case.  Having  a  patient 
before  you,  let  your  surroundings  be  as  quiet, 
harmonious  and  cheerful  as  possible.  Let  your 
own  demeanor  be  that  of  perfect  calm — the  out- 
ward insignia  of  self-mastery,  of  self-control. 
Suppose  your  patient  is  a  neurasthenic,  with  the 
three  sure  signs — indigestion,  constipation  and  in- 
somnia. You  will  find  that  he  or  she  has  ex- 
hausted the  skill  and  probably  the  patience  of  the 
doctors.  He  can  give  you  a  minutely  detailed 
description  of  all  his  ills  and  troubles.  En- 
courage a  full  and  free  unbosoming  of  it  all,  for 
you  will  get  certain  clues  to  guide  you  in  the 
treatment  of  each  individual  case.  And  when  you 
have  gotten  the  full  story,  then  tell  him  calmly, 
but  with  earnest  conviction,  that  he  will  not  be 
able  to  tell  the  story  so  well  again,  for  you  have 

[65] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

in  hand  a  cure  that  never  fails.  And  you  can  say 
this  in  all  sincerity,  for  if  you  will  faithfully  fol- 
low these  directions  you  cannot  fail  on  any  case 
of  neurasthenia.  Tell  him  of  cases  that  you  have 
cured,  or  known  to  be  cured  by  these  methods. 
Explain  to  him  the  difference  between  organic  and 
functional  disorders,  and  show  him  that  his  being 
a  typical  functional  case,  is  perfectly  amenable  to 
mental  and  moral  treatment.  Do  not  begin  the 
actual  treatment  until  your  patient  is  at  ease. 
Then,  while  he  sits  in  a  reclining  chair,  look  at 
him  calmly  and  kindly,  and  say  to  him  in  all  con- 
fidence as  follows: 

"The  forces  I  am  about  to  set  in  motion  for 
your  recovery  are  within  yourself.  There  is  no 
magical  influence  about  it.  I  am  going  to  use 
my  knowledge  of  the  vital  forces  of  life  to  set 
them  to  work  harmoniously,  to  restore  you  to  per- 
fect health,  and  not  only  to  restore  you,  but  to 
keep  you  in  perfect  health.  Were  I  to  inhibit 
your  objective  mind  by  hypnosis,  and  so  reach  and 
command  your  unconscious  mind  to  remove  the 
symptoms  of  disease  and  the  disease  itself,  it  might 
prove  only  temporary  in  the  results,  but  I  shall  in- 
struct you  as  to  each  step  in  the  cure  and  secure  your 
intelligent  cooperation,  so  that  when  you  are  absent 
from  me  you  can  still  intelligently  direct  the  forces 
within  you  to  complete  the  cure  and  make  it 
permanent.  [  66  ] 


TYPICAL    TREATMENTS 

"The  two  great  factors  in  your  restoration  are 
spiritual  and  mental,  viz.:  your  relation  to  the 
God  who  is  the  Author  of  all  health  and  health- 
giving  agencies,  and  the  inter-relations  of  your 
complex  mind.  Let  your  thoughts  turn  to  God  in 
the  confidence  that  he  is  good,  and  kind,  and  lov- 
ing; that  he  does  not  will  the  suffering  of  any 
creature  of  his ;  that  he  is  the  God  of  perfect  life ; 
that  life  manifests  itself  in  His  being  perfectly 
well,  and  therefore,  sickness,  pain,  or  disease  is 
unknown  to  him.  Remember  that  he  is  the  Father 
of  the  spirits  of  all  flesh;  that  all  life  is  from 
him,  whether  it  be  in  the  stone,  tree,  bird,  animal 
or  man,  differing  only  in  the  degree  of  its  mani- 
festation. Think  of  him  as  the  Infinite  Ocean  of 
life,  that  ebbs  and  flows  in  every  bay  and  inlet 
of  manifestation,  giving  to  each  individuality, 
yet  retaining  the  unity  of  the  whole.  Think  of 
yourself  as  being  at  one  with  this  perfect  life,  for 
this  is  the  law  of  the  spirit  of  life  that  makes 
you  free  from  sin,  sickness,  and  disease.  If  you 
have  these,  it  shows  that  you  have  broken  the  law. 
If  you  did  it  knowingly,  there  is  moral  turpitude 
attached;  if  you  did  it  unwittingly,  the  law  is 
still  operative,  and  your  ill  is  the  penalty,  for 
the  law  carries  its  own  penalty.  The  remedy  is 
to  "Cease  to  do  evil,  learn  to  do  well."  Turn  to 
the  Father  of  life  and  humbly  claim  your  oneness 

' 


HOW  AND  WHY  OF   THE   EMMANUEL   MOVEMENT 

with  him,  and  your  purpose  to  maintain  that 
oneness  in  all  harmony.  You  will  thus  banish 
fear,  for  there  can  be  naught  to  fear,  so  long  as  you 
maintain  your  identity  with  him.  There  can  be 
no  worry,  for  your  steps  are  ordered  of  him,  and 
peace,  courage  and  strength  are  magnified  in  you. 
"Turn  now  to  the  mental  side  of  your  case. 
Your  trouble  is,  in  its  last  analysis,  the  result  of 
wrong  thinking,  of  wrong  mental  habits,  and  un- 
til these  are  remedied  permanent  relief  cannot  be 
had.  Your  mind  is  dual  in  its  action.  It  is  con- 
scious and  unconscious •,  objective  and  subjective. 
The  conscious  mind  is  the  master  of  the  house, 
determining  what  shall  be  done  and  how  it  shall 
be  done.  It  weighs  facts,  reaches  conclusions, 
decides  on  causes  of  action,  and  stands  as  sen- 
tinel over  the  unconscious  mind,  as  a  mother  over 
her  babe.  The  unconscious  accepts  any  desire 
or  command  that  passes  the  outer  sentinel,  the 
conscious  mind,  or  that  is  handed  down  by  it.  As 
a  servant,  it  obeys  every  suggestion,  carrying  out 
implicitly  every  positive  command  and  earnest  de- 
sire. Its  field  of  action  is  to  command  all  the 
forces  of  life,  to  direct  the  functions  of  every 
organ.  While  you  sleep,  and  the  conscious  action 
of  the  mind  is  inhibited,  your  unconscious  mind 
keeps  you  breathing,  equalizes  the  temperature, 
keeps  up  the  circulation,  the  action  of  the  heart, 
[68] 


TYPICAL    TREATMENTS 

stomach,  liver  and  other  organs  of  the  body. 
These  are  directly  under  its  control,  and  it  directs 
them  just  as  it  is  directed  by  the  conscious  mind. 
If  it  has  formed  bad  mental  habits  and  is  mani- 
festing pain,  or  abnormal  conditions  of  any  sort, 
then  you  must  command  it  with  all  firmness  and 
earnest  desire  to  cause  the  organs  to  function 
aright.  Remember,  it  cannot  determine  the 
truth  of  anything  that  is  told  it.  Its  office  is  to 
obey,  and  no  matter  what  the  command  may  be, 
whether  to  stimulate  the  action  and  secretions  of 
the  stomach,  and  the  bowels,  or  other  organs,  or 
to  gather  up  and  cast  out  of  the  system  a  lump  or 
other  deposits  in  any  part  of  the  body,  it  will  on 
command  muster  all  your  life  forces  and  set  them 
to  the  task.  All  this  action  of  the  unconscious 
mind  is  under  your  own  control,  but  it  is  often 
helpful  for  someone  else  in  perfect  sympathy  with 
your  desire  for  health,  and  in  perfect  harmony 
with  your  purpose  to  have  it,  to  join  forces  with 
you.  Thus  multiplying  your  will-power  and  your 
concentration,  and  hastening  the  results  by  more 
profoundly  impressing  the  unconscious  mind.  'If 
two  of  you  shall  agree  as  touching  anything,  it 
shall  be  done,'  are  the  words  of  the  Master  healer 
of  all  time. 

"Now,  hold  these  principles  in  mind  while  I 
give  you  a  positive  suggestion.     Close  your  eyes, 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

relax  yourself,  let  your  breathing  be  full  and 
regular.  Think  only  of  health.,  strength,  courage. 
Your  heart's  action  is  regular;  the  secretions  of 
your  stomach,  liver  and  bowels  are  normal;  the 
action  of  all  the  organs  is  healthy  and  natural. 
You  will  find  after  this  treatment  that  you  will 
be  able  to  eat  anything  you  want  without  fear  of 
disturbance.  You  can  digest  anything,  and  your 
stomach  will  be  perfectly  normal  in  its  action.  It 
will  not  rebel  at  anything;  it  will  always  do  with 
ease — ease,  the  task  given  it.  Your  bowels  will 
act  normally  every  day.  You  will  appoint  a  time 
for  them,  and  keep  the  time  punctually,  expecting 
them  to  keep  it,  and  they  will  not  disappoint  you. 
They  cannot  fail,  for  you  have  given  the  com- 
mand to  your  inner  self,  and  it  will  carry  it  out 
without  fail.  You  will  sleep  tonight.  You  will 
retire  without  any  concern  about  not  sleeping. 
You  will  lie  down,  relax  your  muscles,  compose 
your  mind,  let  your  breathing  be  deep  and  regu- 
lar. Do  not  try  to  go  to  sleep,  but  just  let  the 
mind  think  of  images  of  sleep,  and  of  pleasant 
things,  and  you  will  drift  away  into  the  land  of 
dreams.  Your  mind  will  at  all  times  dwell  on  the 
positive,  constructive  thoughts — thoughts  of  per- 
fect health  and  strength.  And  you  will  find  your- 
self already  greatly  helped  by  the  treatment,  and 
your  mind  will  carry  out  every  suggestion  we  have 
given  it."  [  70  ] 


TYPICAL    TREATMENTS 

Now,  let  your  patient  open  his  eyes;  take  his 
hands  in  yours,  your  thumbs  in  his  palms,  and, 
looking  steadily  into  his  eyes,  say:  "Your  mind 
will  carry  out  these  suggestions  without  fail. 
You  will  sleep,  digest  your  food,  and  be  perfectly 
normal  in  every  way,  and  you  will  continue  to  im- 
prove until  permanently  cured." 

My  custom  has  been  to  have  the  patient  sit  in 
an  easy  position  in  a  reclining  chair,  and,  standing 
behind  him,  gently  strike  downward  and  outward 
from  the  top  head  and  forehead,  with  my  hands, 
while  I  am  giving  him  the  suggestions  for  health. 
The  wording  varies  with  every  case.  One  may 
use  the  exact  words  here,  but  with  a  little  experi- 
ence he  will  merely  follow  the  general  thought, 
making  his  specifications  to  suit  each  case.  I  give 
a  few  detailed  cases  of  treatment  to  show  my 
method  of  dealing  with  each  case. 

L ,  a  girl  of  seventeen,  was  brought  to  me 

by  her  mother  to  be  treated  for  epilepsy.  She 
appeared  the  picture  of  health,  rather  stout  of 
form,  with  rosy  cheeks,  and  nothing  to  indicate 
to  the  casual  observer  anything  abnormal.  Yet 
she  had  for  some  five  years  been  an  epileptic,  the 
spells  being  attended  with  falling,  crying  out, 
frothing  at  the  mouth,  often  biting  the  tongue  and 
lips,  and  unconsciousness,  varying  from  once  a 
month  to  many  times  daily.  She  could  no  longer 

[71] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

attend  school,  was  unable  to  sleep  without  having 
a  light  burning  in  the  room.  She  ate  ravenously, 
especially  of  meat,  used  butter  and  sugar  plenti- 
fully, and  was  never  quite  satisfied  with  enough 
food,  and  was  habitually  constipated.  She  had 
been  to  many  physicians  and  one  or  two  special- 
ists, with  no  relief.  I  explained  to  her  that  her 
trouble  had  been  purely  a  physical  one  at  the  start, 
but  it  had  become  also  a  psychic  habit,  and  that 
the  cure  must  proceed  on  that  basis.  The  doctor 
might  easily  have  removed  the  physical  cause,  but, 
having  done  nothing  to  break  the  mental  habit,  his 
treatment  must  necessarily  fail.  I  assured  her 
that  I  could  and  would  cure  her,  and  I  was  as 
sure  of  it  then  as  I  ever  was  afterward.  But  she 
must  do  just  what  I  told  her.  I  then  took  up  the 
matter  of  her  diet,  cutting  out  absolutely  meat, 
coffee,  sugar  and  butter.  Beginning  next  morning 
she  must  observe  a  strict  fast,  eating  no  food  what- 
ever during  the  day,  but  drinking  any  quantity  of 
water.  The  following  two  days  she  might  eat 
freely  of  fruits  and  any  light,  nutritious  foods, 
closing  each  meal  with  a  tablespoonful  of  olive 
oil  sprinkled  liberally  with  salt.  This  amount  of 
olive  oil  was  to  be  gradually  increased,  and  she 
was  to  use  salt  freely  with  all  foods.  An  enema 
of  water,  from  a  quart  to  a  half  gallon,  as  hot  as 
could  be  borne,  with  a  teaspoonful  of  salt,  and  a 

[72] 


TYPICAL    TREATMENTS 

touch  of  castile  soap,  was  to  be  used  before  retir- 
ing for  two  nights.  After  that,  every  other  night. 
Having  given  her  mother  a  memorandum  of  the 
physical  treatment,  I  then  explained  to  her  that 
there  was  a  psychic  side  to  her  ailment,  that  only 
prayer  and  faith  could  reach.  I  told  her  of  the 
work  of  Christ  and  his  Apostles  in  laying  on 
hands  with  prayer  and  of  the  power  of  God  to 
heal.  I  assured  her  that  the  God  of  all  love  and 
grace  desired  her  to  be  well,  and  happy,  and  use- 
ful in  the  world.  Then,  kneeling  in  prayer  with 
mother  and  daughter,  I  laid  my  hands  upon  her 
head  and  prayed  God  to  deliver  her  once  and  for 
all  from  her  infirmity,  closing  the  prayer,  "in  the 
name  of  the  Lord."  When  we  were  seated,  I 
took  hold  of  her  hands,  and,  directing  her  to  look 
straight  into  my  eyes,  I  gazed  steadfastly  into  her 
eyes,  and  said:  "You  will  be  able  to  carry  out 
my  directions,  and  you  will  never  have  another 
attack — never.  Their  power  is  broken,  and  you 
are  free."  I  directed  them  to  return  once  a  month 
from  that  day,  which  they  did.  There  had  been 
no  return  of  the  fits  nor  any  symptom.  She  came 
at  the  end  of  another  month  and  was  dismissed 
as  permanently  cured.  Some  four  years  after 
her  cure  she  was  married,  and  there  has  been  no 
recurrence  of  the  trouble  in  the  six  years  that  have 
elapsed  since  her  treatment. 

[73] 


HOW  AND   WHY   OF   THE   EMMANUEL   MOVEMENT 

Mr.  S ,  a  young  man  of  3 1  years ;  six  feet 

in  height  and  of  powerful  build,  some  25  pounds 
under  weight;  a  shuffling  manner  in  walking; 
very  timid;  a  shifting  gaze,  that  rarely  looked 
you  in  the  eye,  and  then  only  for  a  moment; 
memory  very  poor,  and  stammered  frightfully; 
an  irascible  temper;  pronounced  indigestion,  con- 
stipation, and  insomnia;  circulation  very  poor; 
hand  and  feet  cold  and  clammy;  finger  nails  blue; 
well  educated,  with  a  philosophical  trend  of 
mind;  had  studied  quite  extensively  in  physi- 
ology, psychology,  and  had  analyzed  his  own  case 
with  the  aid  of  many  physicians,  until  he  had  it  all 
tagged  and  pigeon-holed;  had  tried  many  regu- 
lars, some  quacks,  mental  healers,  and  treated  over 
a  year  with  an  osteopath,  without  improvement; 
had  the  ultimate  purpose  of  suicide  when  there 
seemed  no  longer  any  hope;  came  to  me  at  the 
recommendation  of  Dr.  E.  D.  Curtis,  of  Wood- 
land, Cal.,  a  former  family  physician.  In  my 
first  conversation,  it  developed  that  he  had  come 
to  me  to  be  cured  by  hypnotism.  Having  tried 
everything  else,  he  had  decided  that  only  in- 
hibition of  all  his  faculties  in  profound  hypnosis 
could  enable  one  to  cure  his  case.  Then  he  an- 
nounced that  he  had  tried,  but  had  never  been 
hypnotized,  and  did  not  believe  that  it  could  be 
done. 

[74] 


TYPICAL    TREATMENTS 

I  began  a  process  of  re-education,  by  instructing 
him  in  the  laws  of  mental  action,  showing  him 
that  the  unconscious  mind  was  fully  as  amenable 
to  suggestion  given  in  the  waking  state  as  in  the 
hypnotic  sleep.  I  assured  him  that,  knowing  the 
law,  I  could  produce  in  him  in  the  waking  state 
any  results  that  it  would  be  possible  to  produce  by 
hypnosis,  and  that  after  an  extended  experience 
in  hypnotic  suggestion,  I  had  practically  ceased 
to  use  hypnosis,  because  I  could  get  the  same  re- 
sults without  it.  I  assured  him  that  I  had  never 
had  a  failure  in  neurasthenia,  and  had  not  found 
it  necessary  to  resort  to  hypnotism.  I  told  him  of 
various  cases,  some  better,  some  worse  than  his, 
that  I  had  cured  by  suggestion  in  the  waking  state. 
It  was  necessary  to  do  this  to  dislodge  him  from 
the  impregnable  position  he  had  assumed,  viz., 
that  he  could  be  cured  only  by  hypnotic  sugges- 
tion, and  that  he  could  not  be  hypnotized.  I 
knew  that  the  latter  proposition  might  easily 
prove  true,  and  then  the  case  would  be  out  of  my 
reach.  So  I  assailed  and  took  by  storm  his  first 
position,  and  the  other  one  surrendered.  I  gave 
him  no  further  treatment  the  first  sitting.  At  his 
second  visit,  on  the  following  day,  I  instructed 
him  in  the  helpfulness  of  Hope,  and  Faith,  and 
Love,  as  exercises  calculated  to  make  him  more 
cheerful,  and  cure  him  of  a  bad  "grouch"  that  he 

[75] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

had  habitually.  I  next  outlined  to  him  the  opera- 
tions of  the  mind  in  its  conscious  and  unconscious 
activities.  I  then  had  him  recline  in  an  easy 
chair,  close  his  eyes,  relax  his  muscles,  breathe 
deeply,  and  compose  his  mind  by  thinking  of  the 
words,  peace!  courage!  strength!  I  stood  by 
his  side,  making  full  passes  over  his  head,  arms, 
body,  and  limbs,  for  two  or  three  minutes;  then, 
standing  at  his  side  and  placing  my  thumb  on  his 
forehead  at  the  root  of  his  nose,  I  said:  "Breath- 
ing deep  and  steady,  muscles  all  relaxed,  heart's 
action  regular,  circulation  good,  all  the  functions 
of  the  body  operating  normally.  All  your  life 
forces  are  now  at  work  to  build  up  your  body  and 
give  you  perfect  health.  Your  stomach  is  secret- 
ing normally,  so  that  your  food  will  be  thoroughly 
digested,  and  properly  assimilated,  enriching  the 
blood  and  feeding  the  nerves  and  building  up  the 
entire  body.  Your  bowels  will  be  active  and  regu- 
lar. You  will  attend  them  at  a  regular  time,  and 
they  will  always  respond.  Your  sleep  will  be 
natural,  sound  and  refreshing.  You  will  find 
yourself  going  to  bed  with  calm  expectation  of  a 
good  sleep,  and  you  will  not  be  disappointed. 
Your  sleep  will  be  as  sweet  and  refreshing  as  a 
child's.  You  will  find  your  mind  dwelling  upon 
the  hopeful,  healthful,  bright  side  of  things.  Your 
memory  will  grow  stronger,  your  thinking  will  be 

[76] 


TYPICAL    TREATMENTS 

rational  and  connected.  You  will  have  your  sen- 
tence clearly  in  mind  before  you  begin  to  speak, 
and  then  you  will  speak  each  word  without  hesita- 
tion. Your  eyes  will  be  bright  and  strong,  so  that 
you  can  look  men  in  the  face  while  talking  to 
them.  We  have  set  all  your  life  forces  to  work, 
and  your  unconscious  mind  will  keep  them  at 
work  day  and  night,  carrying  out  your  wishes  and 
commands.  You  are  the  master  of  your  own 
house,  and  your  servant  will  do  exactly  what  you 
command  him." 

Then,  asking  him  to  open  his  eyes  and  sit  up, 
I  "looked  steadfastly  upon  him,"  said  to  him, 
"Courage,  health  and  strength  are  yours !  " 

This  treatment  was  repeated  with  variations 
every  day  for  two  weeks.  I  usually  explained  to 
him  the  reason  for  each  suggestion  and  the  method 
of  its  operation,  so  as  to  satisfy  his  philosophical 
bent  of  mind.  A  marked  improvement  was  notice- 
able from  the  first.  His  digestion  was  entirely 
normal  at  the  end  of  two  weeks,  so  that  he  ate 
anything  with  perfect  ease.  His  bowels  became 
active  after  the  second  treatment.  The  palor  of 
his  face  gave  way  to  a  good,  healthy  pink;  his  eye 
was  clear  and  bright;  his  whole  air  that  of  one 
who  had  gotten  hold  of  himself  again.  The  in- 
somnia was  in  his  case  the  most  persistent  feature, 
but  that  was  greatly  improved.  After  this  he 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

came  twice  a  week  for  a  while,  until  his  cure  was 
so  far  complete  that  he  was  able  to  carry  it  on  by 
himself.  At  the  end  of  two  months  he  had  re- 
gained his  lost  weight,  and  had  shaken  off  his  old 
enemies,  and  a  recent  letter  tells  me  that  he  is 
"a  new  man,"  and  is  continually  building  himself 
up,  by  using  the  information  I  gave  him  and  by 
reading  books  I  recommended  for  his  case. 

In  my  pastoral  rounds  I  found  a  boy  of  fifteen 
years  who  had  been  suffering  from  St.  Vitus' 
dance  for  some  three  years.  It  developed  after  a 
serious  attack  of  inflammatory  rheumatism,  and 
in  spite  of  skilled  medical  aid,  had  grown  steadily 
worse.  He  had  ceased  attendance  at  school,  then 
dropped  out  of  Sunday-school,  and  had  so  rapidly 
failed  in  body  and  mind,  especially  the  latter,  that 
his  mother  was  at  the  point  of  sending  him  to  the 
insane  asylum.  I  asked  her  to  let  me  try  sugges- 
tion on  him,  and  after  explaining  its  method  to 
her,  secured  her  consent.  I  began  by  placing  him 
in  hypnotic  sleep  and  giving  him  suggestions  as  to 
the  voluntary  use  and  control  of  his  muscles,  tak- 
ing him  through  all  sorts  of  exercises  in  his  sleep, 
and  then  telling  him  that  he  could  and  would  also 
have  the  power  to  control  his  movements  when 
awake.  I  also  gave  him  suggestions  to  remedy  his 
mental  weaknesses.  This  was  repeated  every  day 
for  ten  days;  then  every  other  day  for  the  same 

[78] 


TYPICAL    TREATMENTS 

length  of  time,  after  which  he  came  to  me  once 
in  two  or  three  days,  until  entirely  cured.  The 
entire  treatment  covered  a  period  of  seven  weeks. 
Then,  after  spending  the  summer  on  his  uncle's 
farm,  he  returned  to  school.  Some  eight  years 
have  passed  and  the  boy  is  a  man  with  no  trace  of 
the  trouble  that  loomed  up  so  seriously  in  his 
earlier  life. 

By  way  of  contrast  in  treatment  I  give  the  fol- 
lowing case  which  came  to  me  at  the  seaside,  dur- 
ing a  vacation  period.  He  was  a  boy  of  sixteen 
years,  who  had  St.  Vitus'  dance  of  five  years' 
standing.  His  mental  processes  were  very  slow, 
speech  difficult,  often  interrupted,  unable,  often, 
to  feed  himself;  could  not  walk  within  the  width 
of  a  wagon  track,  and  often  fell  down ;  had  ceased 
attendance  at  school  some  two  years  before.  His 
mother  besought  me  to  try  his  case  with  sugges- 
tion. Having  only  six  days  left  of  my  vacation,  I 
took  him  in  hand.  I  talked  with  him  a  few  min- 
utes to  secure  his  confidence  that  I  was  going  to 
cure  him.  Then  I  put  him  through  a  series  of 
exercises,  which  in  turn  called  into  action  every 
muscle  of  his  body,  each  movement  being  repeated 
from  six  to  ten  times.  Then  I  told  him  that  he 
could  walk  home  as  straight  as  anyone,  which  he 
did  without  falling  or  seriously  stumbling.  I 
repeated  this  treatment  with  some  variations  dur- 

[79] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

ing  the  six  days,  once  each  day.  On  the  last  day 
I  called  his  attention  to  the  marked  improvement 
in  his  case,  and  told  him  he  was  to  keep  up  the 
exercises,  and  that  he  would  be  completely  cured. 
Six  months  later  I  was  on  a  mission  in  an  adjoin- 
ing State,  and  the  first  evening  on  entering  the 
church  I  met  at  the  door  this  same  boy,  in  perfect 
health,  with  no  sign  of  his  old  trouble,  and  doing 
full  duty  at  home  and  in  school.  Seven  years 
attest  the  permanency  of  the  cure. 

Once,  while  conducting  a  mission  in  one  of  the 
larger  cities  of  California,  I  was  asked  by  one  of 
the  pastors  to  call  with  him  to  see  a  man  who  had 
made  up  his  mind  to  die.  We  went,  and  after 
talking  with  him  awhile  I  assured  him  that  he  was 
going  to  get  well.  Although  he  was  bedfast  and 
could  not  stand  on  his  feet,  I  noticed  that  his 
muscles  were  not  unduly  wasted,  and,  judging 
from  the  hamper  basket  full  of  bottles  of  medi- 
cine, I  fancied  that  he  had  exhausted  the  doctor's 
skill,  and  probably  his  patience,  which  he  later 
confirmed  by  saying  that  the  doctor  swore  at  him 
on  his  last  visit.  I  secured  his  consent  to  give 
him  a  treatment,  and  using  the  easy  device  of 
opening  and  shutting  the  eyes  at  increasing  inter- 
vals, I  easily  induced  sleep,  and  satisfying  myself 
that  he  would  carry  out  my  suggestion,  I  com- 
manded him  to  rise  and  dress  and  walk  about  in- 

[80] 


TYPICAL    TREATMENTS 

side  the  house,  which  he  did.  After  spending  ten 
minutes  studying  the  pictures  on  the  wall,  some 
of  which  were  purely  imaginary,  I  had  him  un- 
dress and  return  to  bed.  I  gave  him  strong  post- 
hypnotic  suggestions  as  to  strength,  courage  and 
hope,  and  left  him,  wide  awake,  and  unconscious 
that  he  had  been  out  of  bed.  Next  day  I  repeated 
the  treatment,  except  that  I  awoke  him  fully 
dressed  and  in  the  parlor,  having  first  provided 
against  any  shock  or  collapse.  I  then  explained 
to  him  that  his  trouble  was  of  the  mind  rather 
than  of  the  body,  and  that  he  would  be  as  well 
and  strong  as  ever  in  his  life.  His  treatment  pro- 
gressed rapidly,  each  day  he  increased  the  amount 
of  exercise,  and  in  two  weeks  from  my  first  treat- 
ment he  went  for  a  visit  with  his  children  in  a 
country  town.  A  year  afterward,  I  had  a  letter 
stating  that  he  was  as  hearty  and  strong  as  a  man 
at  sixty  could  possibly  hope  to  be.  This  case  is  of 
about  nine  years  standing,  and  in  that  time  no 
sign  of  the  trouble  has  returned. 

To  be  sure,  these  are  striking  cases,  but  they  are 
taken  at  random  from  a  large  number,  with  all 
sorts  of  variations  in  disease,  conditions,  treatment 
and  time  of  cure.  I  will  say  frankly  that  I  have 
not  attempted  the  cure  of  locomotor  ataxia,  after 
my  first  case,  which  was  not  a  cure,  although  I 
was  able  to  cure  him  of  his  perverted  moral 

[81] 


HOW  AND  WHY  OF   THE   EMMANUEL   MOVEMENT 

troubles,  which  kept  him  in  a  weakened  condition, 
but  the  inability  to  make  his  feet  go  aright,  and 
the  creeping  paralysis  would  not  yield  to  sugges- 
tion, and  I  gave  up  the  case,  something  that  had 
already  been  done  by  different  physicians.  I  have 
not  had  universal  success  in  treating  morphine 
habits,  owing  more,  I  believe  to  the  lack  of  a  sani- 
torium,  with  the  accessories  for  a  cooperative  treat- 
ment. But  the  cases  given  herein  illustrate  truly 
what  may  be  reasonably  expected  in  the  treatment 
of  nervous  disorders,  and  a  large  per  cent  of  pres- 
ent-day disorders  are  of  that  character. 


[82] 


HYPNOTISM 

PROBABLY  no  word  so  arouses  the  preju- 
dice of  the  unthinking  man  as  the  word 
hypnotism.  It  is  simply  a  condition  of  artificial 
sleep,  or  sleep  induced  by  suggestions  of  sleep 
from  a  second  person,  in  which  the  sleeper  is  par- 
tially, or  wholly  insensible  to  his  surroundings, 
and  yet  in  perfect  harmony  with  the  operator,  who 
controls  his  thoughts  and  whose  wishes  he  will 
obey.  The  only  difference  between  hypnotic  and 
natural  sleep  is  that  in  natural  sleep  the  sleeper 
obeys  his  own  suggestions  in  going  to  sleep  and 
while  asleep,  while  in  hypnotic  sleep  he  goes  to 
sleep  at  the  suggestion  of  another  person  and  is 
under  his  control  during  the  time  of  the  hypnotic 
sleep.  In  the  one  case  he  goes  to  sleep  by  sur- 
rounding himself  with  all  the  conditions  that  sug- 
gest sleep,  although  he  may  not  give  them  a  con- 
scious thought,  while  in  the  other  case,  another 
fills  his  mind  with  suggestions  and  induces  in  his 
body  by  artificial  means  all  the  symptoms  of 
sleep.  Otherwise  the  sleep  is  alike,  the  same 
brain  centers  being  active  or  dormant  in  both 
alike.  Natural  sleep  may  be  turned  into  hyp- 
notic, and  the  latter  into  natural  by  the  simplest 
devices.  It  is  popularly  supposed  that  this  imita- 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

tion  of  nature's  great  restorer  is  beset  with  many 
possible  dangers.  That  the  power  to  hypnotize 
can  be  abused,  there  is  no  doubt,  but  it  is  an  indis- 
putable fact  that  a  man  will  not  do  anything  in 
a  state  of  hypnotism  contrary  to  the  instinct  of 
self-preservation,  nor  can  he  be  made  to  do  a  thing 
that  would  do  violence  to  his  conscientious  scru- 
ples. It  is  true  that  people  have  made  deeds, 
signed  notes,  wills,  etc.,  bought  gold  bricks  of  all 
sorts,  and  violated  the  moral  law  under  the  influ- 
ence of  the  hypnotic  spell,  yet  the  principle  re- 
mains true  that  while  judgment  may  be  badly 
warped  by  suggestion  from  another,  conscience 
does  not  obey  hypnotic  suggestion.  In  other 
words,  the  man  who  does  a  moral  wrong  under 
hypnotic  suggestion,  would  commit  the  wrong  act 
if  the  opportunity  came  in  his  waking  state.  It  is 
an  open  question  whether  it  is  possible  by  sugges- 
tion to  pervert  one's  imagination,  bias  his  judg- 
ment, and  weaken  his  will  until  conscience  would 
eventually  be  overruled,  and  an  act  performed 
that  at  one  singe  effort  would  have  been  impossi- 
ble. Herein,  to  my  mind,  lies  the  real  danger  of 
hypnotism. 

The  danger  of  getting  a  person  to  sleep  and 
being  unable  to  awaken  him  is  purely  imaginary. 
If  the  operator  doesn't  know  enough  to  be  able  to 
awaken  him,  he  ought  to  know  enough  to  let  the 


HYPNOTISM 

sleeper  alone,  and  in  a  short  time  his  condition 
will  change  to  natural  sleep,  from  which  he  will 
wake  up  of  his  own  accord. 

It  has  been  claimed  that  the  use  of  hypnotism 
should  be  restricted  to  physicians,  but  until  it  can 
be  shown  that  physicians  are  less  fallible  than  the 
rest  of  mankind,  it  is  a  vain  expedient.  The  safest 
method  is  the  widespread  dissemination  of  the 
knowledge  of  its  principles  and  methods  of  opera- 
tion, so  that  on  the  one  hand  its  benefits  can  be 
distributed  and  its  dangers  guarded  against.  "The 
people  perish  for  lack  of  knowledge,"  in  this  as  in 
other  things.  Only  the  knowledge  of  the  truth 
can  make  men  free  from  danger.  It  is  upon  this 
conviction  that  I  am  now  setting  forth  the  exact 
methods  of  producing  hypnotic  conditions.  These 
methods  I  have  used  a  great  many  times,  and 
know  their  practical  value.  Everything  that  is 
essential  for  anyone  to  know  is  here  in  plain  Ameri- 
can, so  that  any  person  who  can  understand  such 
language  can  read  the  directions  and  proceed  to 
use  them  with  perfect  confidence  of  success. 

Like  everything  else,  hypnotism  has  a  starting 
point,  and  that  point  is  the  law  of  agreement.  The 
only  reason  why  one  person  can  be  hypnotized  by 
another  is  that  the  two  minds  can  perfectly  agree 
upon  a  single  purpose  or  idea.  All  known  meth- 
ods, and  all  instructions  given,  have  for  their  pur- 

[85] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

pose  to  show  how  to  secure  this  agreement.  Hyp- 
notism may  be  said  to  be  the  science  of  the  agree- 
ment of  two  wills.  It  is  not  one  will  overpower- 
ing another,  but  two  agreeing.  It  matters  not 
whether  the  will  of  the  operator  be  stronger  or 
weaker,  the  agreement  must  be  reached.  It  is  a 
rank  fallacy  to  think  that  only  feeble-minded 
persons  can  be  hypnotized.  Men  of  strong  per- 
sonality, trained  intellects,  and  strong  will-power 
are  often  the  easiest,  and  always  the  best  subjects; 
while  weak,  nervous,  timid  men  and  women  are 
often  the  hardest  to  hypnotize,  and  are  usually 
poor  subjects.  The  one  essential  condition  to  suc- 
cess is  the  willingness  to  submit  to  the  experiment, 
and  the  ability  to  make  the  mind  attend  to  a  single 
idea. 

The  popular  notion  that  it  weakens  one's  will 
and  otherwise  injures  them  to  be  hypnotized  is 
another  error.  Every  mental  and  moral  faculty 
of  the  subject  may  be  greatly  strengthened  by 
proper  suggestion  during  hypnotism,  and  no  one 
ought  to  undertake  to  experiment  in  hypnotism 
until  he  has  learned  never  to  awaken  a  subject 
until  he  has  given  him  suggestions  for  the  better- 
ing of  his  physical  and  mental  and  moral  con- 
dition. It  is  true,  however,  that  one  who  has 
been  once  hypnotized  is  easier  to  put  to  sleep  the 
second  time,  not  because  his  will  is  weakened,  but 
[86] 


HYPNOTISM 

for  the  reason  that  a  man  travels  over  a  road  easier 
the  second  time  than  the  first.  He  has  become 
familiar  with  the  way  marks  and  the  sense  of 
strangeness,  or  fear  of  getting  lost,  is  gone;  and 
for  the  same  reason  that  one  who  has  hypnotized 
a  few  people  goes  about  it  with  a  confidence  and 
ease  that  he  did  not  have  the  first  time. 

Inasmuch  as  these  instructions  are  to  teach  one 
how  to  use  hypnotism  for  purely  therapeutic  pur- 
poses and  not  for  any  public  exhibition,  I  have 
given  only  what  is  essential  to  that  end,  omitting 
directions  for  producing  any  of  the  features  con- 
nected with  the  spectacular  phases  of  hypnotic 
phenomena. 

The  scientific  basis  on  which  hypnotic  effects 
are  produced  is  the  dual  nature  of  man's  men- 
tality. Whether  man's  mind  is  dual  in  nature  or 
in  operation,  I  do  not  decide.  The  doctors  dis- 
agree. Whether  he  has  two  minds,  or  one  mind 
with  two  distinct  methods  of  operation,  is  imma- 
terial so  far  as  securing  results  are  concerned.  It 
is  sufficient  to  say  that  one  set  of  faculties  with 
which  he  reasons  by  induction,  deduction,  analysis 
and  synthesis,  is  called  the  outer,  objective  or  con- 
scious mind.  It  is  not  controlled  against  reason, 
knowledge  or  the  evidence  of  the  senses.  Its  prov- 
ince is  to  gather  facts,  weigh  them,  decide  on  their 
truth,  falsity  or  expediency,  and  to  accept  or  reject 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

them.  If  it  accepts  them,  that  fact  is  at  once 
passed  on  to  the  inner,  subjective  or  unconscious 
mind,  whose  business  it  is  to  make  them  a  part  of 
the  physical,  mental  and  moral  being  of  the  man. 
This  subjective  mind  reasons  only  by  deduction. 
It  has  no  power  to  determine  the  truth  of  any- 
thing, for  the  reason  that  it  can  hold  only  one 
mental  concept  at  a  time,  and  hence  cannot  bring 
the  idea  in  hand  into  comparison  with  any  other. 
However  well  it  might  be  adapted  to  a  world  in 
which  there  is  only  truth,  its  office  and  normal 
action,  under  present  human  conditions,  is  prop- 
erly indicated  in  the  term  subjective.  Now,  when 
the  objective  mind  is  inhibited  by  hypnotism,  the 
subjective  mind  will  accept  as  true  any  proposi- 
tion, no  matter  how  absurd  it  may  be,  or  how 
untrue  to  the  facts  of  objective  experience.  It  is 
to  this  fact  that  the  remarkable  therapeutic  value 
of  hypnotic  suggestion  is  due.  The  sick  man  is 
told,  in  hypnosis,  that  he  has  no  pain;  that  the 
diseased  conditions  are  disappearing;  that  he  will 
soon  be  well,  and,  being  unable  to  compare  the 
suggestion  with  his  waking  experience,  his  subjec- 
tive mind  holds  the  thought  of  health  to  the  ex- 
clusion of  the  thought  of  disease,  and  he  comes 
back  to  the  waking  state  with  the  return  to  health 
begun,  and  in  many  cases,  the  cure  is  immediate 
and  complete.  In  other  cases  the  process  of  cure 
[88] 


HYPNOTISM 

covers  a  considerable  period  of  time,  and  the  treat- 
ment must  be  repeated.  Inasmuch  as  the  func- 
tions of  the  bodily  organs  are  under  the  direct  con- 
trol of  the  subjective  mind,  whether  we  sleep  or 
wake,  it  follows  that  any  suggestion  we  may  be 
able  to  make  penetrate  and  hold  the  subjective 
mind,  will  have  a  direct  influence  on  any  given 
organ  or  bodily  process.  If  there  is  an  organ  that 
is  not  doing  its  normal  work,  we  have  a  functional 
disorder,  which  can  at  once  be  set  to  rights  by 
suggesting  to  the  subjective  mind  its  normal 
action.  And  in  diseases  where  the  structure  and 
integrity  of  the  tissue  is  involved,  this  great  sub- 
jective builder  that  marshals  all  the  vital  forces 
of  the  body,  may  have  much  to  do  in  hastening  the 
cure  of  organic  disease,  supplementing  the  work 
of  the  physician  or  surgeon. 

Turning  now  to  the  study  of  methods,  let  us 
consider  some  first  steps.  The  methods  of  pro- 
ducing hypnotism  are  so  simple  that  the  learner  is 
apt  to  be  incredulous  that  such  striking  results 
can  be  effected  so  easily.  He  is  apt  to  think  that 
only  one  of  long  experience  and  peculiar  per- 
sonal qualifications  can  produce  them.  But  he 
has  only  to  follow  these  simple  directions,  and  the 
results  will  be  forthcoming. 

The  place  where  you  are  to  carry  out  your  ex- 
periment ought  to  be  as  congenial  to  your  patient 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

as  possible.  He  must  be  ca}m,  and  his  surround- 
ings as  quiet  and  harmonious  as  possible.  If  he 
prefers  to  be  alone,  or  to  have  some  one  present,  to 
sit  up,  recline  or  lie  down,  so  be  it.  It  is  better  to 
be  alone  with  your  patient,  but  if,  for  any  reason 
others  are  present,  impress  upon  them  the  necessity 
of  perfect  quietness,  as  the  least  noise  is  apt  to  dis- 
tract the  patient's  mind  away  from  what  you  are 
saying. 

Let  your  personal  appearance  be  such  as  to 
impress  your  patient  favorably.  Manner  and 
dress,  cleanliness  of  person,  attention  to  teeth  and 
finger-nails,  absence  of  tobacco  odors,  or  other 
kinds,  apt  to  be  offensive  to  sensitive  nerves,  kind- 
liness of  manner  in  speaking  to,  and  handling  the 
patient — these  and  many  other  little  details  are 
essential  to  the  highest  success.  Let  your  bearing 
be  confidence  itself.  Your  very  manner  of  doing 
things  should  impress  your  patient  with  the  idea 
that  what  you  say  is  about  to  happen,  will  surely 
happen,  and  success  is  yours.  Your  patient 
imagines  he  is  going  to  be  hypnotized,  and  sure 
enough  he  is,  and  mainly  as  a  result  of  his  own 
imagination.  You  must  be  positive  in  your  ac- 
tions and  assertions.  To  do  this  learn  one  of  the 
formulas  for  producing  hypnosis  until  you  can 
repeat  it  without  having  to  think  what  comes  next. 
Then  remember  that  the 'powers  that  produce  the 

[90] 


HYPNOTISM 

results  are  in  the  patient  and  that  you  are  using 
your  knowledge  of  the  laws  of  their  operation  to 
set  them  to  work  to  produce  the  result.  The 
chapter  on  "Personal  Magnetism"  will  give  you 
some  valuable  suggestions  as  to  your  eye,  hands 
and  voice. 

Your  patient  will  be  easier  to  hypnotize  at  the 
ages  of  fifteen  to  thirty  years  than  later  in  life. 
In  any  event  your  patient  has  come  to  you  to  be 
healed  or  helped,  and  because  he  strongly  desires 
to  be  relieved,  will  have  every  reason  for  cooper- 
ating with  you.  But  you  may  save  time  on  the 
fellow  with  the  air  of  cocksureness,  who  sits  with 
knees  crossed,  hands  locked,  head  thrown  back  and 
a  general  air  of  knowing  it  all.  It  will  be  difficult, 
if  not  impossible  for  him  to  be  passive.  If  on 
the  other  hand,  your  patient  is  not  too  positive  in 
his  statements,  agrees  readily  with  what  you  say, 
is  indirect  in  his  answers,  and  is  inclined  to  talk 
a  great  deal,  he  will  not  be  difficult.  Almost  any 
man  whose  profession  requires  a  good  deal  of 
talking  will  make  a  good  hypnotic  subject.  Have 
your  patient  sit  down,  and  talk  to  him  on  some 
topic  connected  with  his  case  until  he  is  at  ease. 
If  he  is  ignorant  of  the  nature  of  the  mind  and  its 
dual  operation,  explain  it  to  him,  also  the  differ- 
ence between  hypnotic  and  natural  sleep,  also  that 
the  more  intelligent  and  strong-willed  a  man  is, 

[91] 


HOW  AND   WHY   OF   THE   EMMANUEL    MOVEMENT 

the  easier  it  is  for  him  to  carry  out  a  suggestion 
given.  Also  tell  him  that  the  hypnotic  sleep  varies 
in  degree  of  intensity,  from  a  simply  passive  state, 
in  which  the  mind  is  more  or  less  abstracted  away 
from  its  surroundings,  to  the  profound  slumber, 
in  which  he  knows  nothing  save  the  healer's  pres- 
ence, and  that  suggestions  given  in  any  of  these 
stages  is  effective.  You  may  now  proceed  at  once 
to  hypnotize  him  by  any  method  suggested  here,  or 
by  one  of  your  own,  following  the  suggestions 
given  in  these  formulas.  If  you  wish  to  test  the 
suggestibility  of  your  patient  before  trying  to 
hypnotize  him,  then  say  to  him  that  you  are  not 
going  to  hypnotize  him  just  yet,  maybe  not  at 
all,  but  you  want  to  test  him  in  his  power  to  relax. 
Now,  have  him  rest  his  elbow  on  a  table,  letting 
his  hand  rest  on  yours,  which  you  hold  four  to  six 
inches  above  the  table.  Tell  him  to  let  the  full 
weight  of  his  hand  and  forearm  rest  on  your  hand, 
then  suddenly  take  away  your  hand,  and  if  his 
arm  falls  to  the  table,  he  knows  how  to  relax.  If 
you  wish  to  test  his  power  to  receive  a  suggestion, 
try  the  drawing  test  or  the  clasped  fingers  as  de- 
scribed in  the  chapter,  "The  Law  of  Suggestion." 
Place  your  subject  in  a  chair  in  as  comfortable 
a  position  as  possible,  with  his  back  to  the  light. 
Observe  all  the  precautions  as  to  quiet  and  com- 
fort. Tell  him  that  you  are  going  to  hold  a  coin 

[92] 


HYPNOTISM 

or  other  bright  object  before  his  eyes,  and  that  he 
is  to  look  at  it  steadily,  winking  as  little  as  pos- 
sible, and  that  in  a  short  time  the  nerve  of  the  eye 
will  grow  weary,  the  muscles  of  the  eye  will  grow 
tired,  his  eyelids  will  grow  heavy,  and  close,  and 
that  he  will  get  drowsy  and  sleepy  and  go  sound 
asleep.  Assure  him  that  he  will  have  no  unpleas- 
ant sensations,  and  that  his  sleep  will  be  as  sweet 
and  refreshing  as  if  he  were  going  to  sleep  in  the 
usual  way.  Now  take  a  coin  or  a  cork  covered 
with  tin-foil,  and  standing  at  his  side,  hold  it  from 
six  to  ten  inches  from  his  eyes  in  front  and  about 
four  inches  above  the  level  of  the  eyes,  and 
tell  him  to  look  steadily  at  it  without  winking. 
Then  slowly  move  it  in  a  circle  of  three  or  four 
inches  while  you  say  firmly,  "Now  look  straight  at 
it — straight  at  it.  Don't  wink  the  eye,  but  look 
straight  at  it — straight  at  it."  Repeat  this  slowly 
and  positively.  Don't  be  in  a  hurry.  In  from  one 
to  three  minutes  you  will  notice  a  tired  expression 
of  the  eye.  Then  begin :  "Your  eyelids  are  getting 
heavy,  very  heavy — the  nerve  of  the  eye  is  grow- 
ing weary;  your  eyes  are  so  heavy  you  can  hardly 
hold  them  open;  they  are  going  closed;  they  are 
closing;  almost  closed;"  and  as  they  seem  now 
trembling  and  inclined  to  shut,  say:  "Close  them, 
close  them,  your  eyes  are  closed,  fast  closed." 
Then  lay  aside  your  coin  and,  after  a  few  mo- 

[93] 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

merits'  pause,  say:  "Your  eyes  are  closed;  your 
breathing  is  deep  and  steady;  your  heart  is  beat- 
ing regularly;  all  the  organs  of  the  body  are 
operating  normally;  drowsiness  is  stealing  over 
the  brain  and  body;  you  are  getting  drowsy, 
drowsier,  very  drowsy;  you  want  to  go  to  sleep; 
you  are  getting  sleepy,  sleepier,  very  sleepy;  you 
are  going  to  sleep,  going  to  sleep;  so  sleepy,  so 
sleepy;  you  are  going  sound  asleep,'  going  sound 
asleep."  Give  the  suggestions  time  to  work,  don't 
hurry.  Repeat  each  step  many  times.  "You  are 
asleep,  you  are  asleep,  you  are  asleep,  sleeping 
soundly,  sound  asleep,  sound  asleep;  sleep  on, 
sleep  on,  and  go  further  away  to  sleep.  Nothing 
will  disturb  you.  All  sounds  have  faded  away  in 
the  distance,  and  you  are  sound  asleep;  you  hear 
all  I  say  to  you  and  will  do  all  I  tell  you  to  do,  but 
you  are  sound  asleep.  Nothing  can  awaken  you 
until  I  tell  you  to  wake  up;  sleep  on  and  go  fur- 
ther away  to  sleep."  If  you  want  to  give  him  any 
little  test  to  see  how  deeply  he  is  asleep,  try  stick- 
ing his  hands  together,  or  making  his  arm  stiff  by 
having  him  stiffen  it;  then  make  a  few  passes  over 
it  with  your  hands  from  the  shoulder  down,  press- 
ing on  the  arm  as  you  move  downward.  Then  tell 
him  he  cannot  bend  it.  Or  you  can  try  the  sensa- 
tion of  heat  or  cold.  Be  sure  to  always  tell  him 
before  just  what  you  are  going  to  do,  and  what 

[94] 


HYPNOTISM 

the  result  will  be,  and  assure  him  that  he  will  not 
wake  up.  If  you  do  not  care  to  make  any  of  these 
tests,  then,  as  soon  as  he  is  asleep  give  him  the 
treatment  for  whatever  his  ailment  is.  The 
method  of  giving  suggestion  during  sleep  is  first 
to  know  what  the  ailment  is,  and  this  can  usually 
be  determined  by  a  physician's  diagnosis,  which  it 
is  always  wise  to  have,  although  most  cases  that 
have  come  to  me  for  treatment  have  gone 
the  rounds  of  physicians  and  specialists  and 
the  nature  of  their  complaint  is  clear.  Your 
suggestions  will  take  up  all  the  symptoms  in  a 
general  order  for  health,  for  normal  action  of  all 
the  organs  and  processes  of  the  body.  Having 
given  these  general  suggestions,  take  up  the  specific 
difficulty  and  give  the  most  positive  instructions  to 
the  stomach,  liver,  or  whatever  organ,  or  organs, 
are  involved.  Always  close  with  the  affirmation 
that  this  curative  process  will  go  right  along;  that 
he  will  feel  greatly  improved  on  awaking,  and 
will  continue  to  improve.  Then  tell  him  that  you 
are  going  to  let  him  rest  a  few  moments  and  after- 
ward wake  him  up,  and  that  he  will  feel  fine.  This 
method,  with  variations,  I  have  used  a  great  many 
times  in  inducing  hypnosis  the  first  time;  after 
that  almost  any  method  that  indicates  to  the 
patient  that  you  want  him  to  go  to  sleep,  will 
be  effective. 

[95] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

There  are  a  great  many  ways  to  induce  hyp- 
nosis, and  I  give  a  few  that  are  effective.  After  a 
little  experience  one  makes  up  a  formula  of  his 
own,  varying  it  to  suit  each  case.  A  very  simple 
method  is  to  have  your  patient  seated  or  reclining, 
eyes  closed,  and  muscles  relaxed.  Place  a  folded 
handkerchief  over  his  eyes  and  tell  him  to  go  to 
sleep,  to  think  of  sleep  and  the  sensations  of  going 
to  sleep,  and  that  in  three  minutes  he  will  be 
asleep;  then  go  away  and  leave  him  quiet  for  a 
few  moments.  You  will  find  a  large  number  will 
go  to  sleep  in  this  way. 

Another  effective  way  is  to  have  him  sit  relaxed, 
with  his  hands  in  his  lap.  Place  in  his  hands  a 
crystal,  a  coin  or  other  bright  object  and  direct  him 
to  look  steadily  at  it,  and  that  he  will  soon  feel 
drowsy  and  drop  to  sleep. 

To  press  steadily  on  the  nails  of  the  second  and 
third  fingers  of  each  hand  with  your  thumbs,  or 
to  tap  lightly  on  the  front,  top  part  of  the  head, 
accompanying  with  sleep  suggestions  will  influence 
a  good  many. 

Sit  in  front  of  your  patient  with  his  knees  be- 
tween yours.  Place  your  hands  firmly  on  his 
shoulders.  Direct  him  to  relax  all  his  muscles  and 
look  you  steadily  in  the  eye.  Then  fix  your  eyes 
upon  the  root  of  his  nose,  intently  willing  that  he 
shall  do  what  you  suggest,  and  repeat  to  him  some 

[96] 


HYPNOTISM 

suggestions  of  sleep.  This  is  called  the  fascination 
method  and  is  often  effective. 

Another  simple  and  useful  device  is  to  rest  your 
fingers  lightly  on  the  head  and,  placing  the  thumb 
on  the  center  of  the  forehead,  press  steadily,  direct- 
ing him  to  close  his  eyes  and  look  at  the  spot  where 
your  thumb  rests,  suggesting  to  him  its  color,  and 
that  it  will  gradually  fade  away,  and  that  as  it 
does  so  he  will  fall  to  sleep. 

One  method  that  I  have  used  a  great  deal,  with 
excellent  success,  is  to  have  the  patient  close  his 
eyes.  Then  tell  him  that  you  want  him  to  open 
and  close  them  instantly  each  time  you  count 
aloud.  Then  begin,  "one — two — three,"  making 
the  time  longer  between  each  number.  You  can 
regulate  this,  for  instance,  by  saying  "four" ;  then, 
starting  at  one,  count  to  yourself  until  you  come  to 
"five,"  which  you  say  aloud.  Keep  on  counting 
for  a  while  after  he  ceases  to  open  his  eyes,  then 
tell  him  to  go  sound  asleep. 

After  you  have  given  health  or  other  sugges- 
tions suitable  to  your  patient,  tell  him  that  you 
are  now  going  to  awaken  him.  Always  tell  him 
what  you  are  going  to  do.  It  will  usually  be 
sufficient  to  say,  "Wake  up! — wide  awake! — all 
right !  "  Or  tell  him  that  you  are  going  to  count 
five,  and  at  the  word"  five"  he  will  be  wide  awake. 
Then  count  five  and  clap  your  hands,  saying 

[97] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

"wide  awake,"  etc.  Or  tell  him  you  are  going 
to  let  him  sleep  ten  minutes,  and  that  he  will 
wake  up  then  of  his  own  accord.  If,  after  the 
patient  wakes  up,  he  seems  drowsy  or  shows  a 
tendency  to  drowsiness,  press  with  your  thumbs 
on  the  forehead  at  the  root  of  the  nose,  passing 
them  out  over  the  eyebrows.  A  few  times  will 
get  him  wide  awake,  especialy  if  you  tell  him  why 
you  do  it.  If  all  efforts  seem  to  fail  to  rouse  your 
patient,  a  thing  that  rarely  occurs,  and  never  has 
in  my  experience,  you  must  remember  not  to  get 
nervous  or  frightened,  nor  let  anyone  else  become 
excited,  for  if  you  leave  your  patient  alone,  his 
hypnotic  sleep  will  change  to  natural  sleep,  from 
which  he  will  awaken  of  his  own  accord. 

Remember  that  suggestion  is  the  underlying 
principle  in  hypnotism,  and  the  key  to  suggestion 
is  repetition.  Let  each  form  of  the  suggestion  be 
a  little  stronger  than  the  last  one,  as  "drowsy, 
sleepy,  very  sleepy,"  etc.  Above  all,  be  positive, 
not  noisy,  nor  boastful,  nor  boisterous,  but  the 
sense  of  certainty  that  you  know  just  what  you  are 
doing.  First  learn  perfectly  the  first  formula 
given,  and  then  you  are  ready  to  commence,  but 
you  will  need  to  read  and  keep  reading  standard 
works  on  psychology,  in  order  to  have  a  broad  cul- 
ture and  thorough  grasp  of  the  principles. 

Only  practical  experience  can  make  you  expert 

[98] 


HYPNOTISM 

in  the  use  of  hypnosis.  And  let  me  repeat  here 
what  I  have  said  elsewhere,  that  when  you  have 
become  an  adept  in  the  use  of  hypnotic  sugges- 
tion you  will  find  yourself  making  less  and  less 
use  of  it,  for  you  can  produce  the  same,  and  better, 
and  quicker,  results  by  waking  suggestion,  in  con- 
junction with  mental  and  moral  re-education. 
The  reader  will  find  other  methods  described  in 
the  different  chapters,  where  they  are  given  in  con- 
nection with  cases  that  are  used  for  illustration. 


[99] 


PERSONAL   MAGNETISM 

THE  student  of  psychic  forces,  in  the  begin- 
ning of  his  experiments,  is  apt  to  make 
large  use  of  hypnotism,  just  as  a  child  makes 
large  use  of  his  A  B  C's.  But  as  the  child  passes 
on  to  the  higher  process  of  thought  and  statement, 
he  proceeds  without  any  thought  of  his  alpha- 
bet. Just  so  does  the  investigator  in  psychic  law 
make  less  and  less  use  of  hypnotism  as  such,  for  he 
finds  that  hypnotism  consists  in  making  the  idea 
of  sleep  penetrate  the  mind  and  hold  it,  to  the 
exclusion  of  all  others,  thus  inducing  in  the  mind 
and  body  all  the  phenomena  of  sleep.  And  in  this 
state  of  induced  sleep  he  can  suggest  almost  any 
idea  to  the  patient  and  it  will  be  accepted  without 
question.  But  soon  he  will  find  a  large  percentage 
of  people  who,  for  various  reasons,  do  not  enter 
the  hypnotic  state  to  any  perceptible  degree.  In 
fact,  most  of  the  people  he  wants  to  influence  in 
a  business,  social,  or  professional  way  are  wide 
awake  with  every  faculty  alert,  and  to  ask  them 
to  sit  down  and  be  hypnotized  while  you  read 
business  or  health  into  them  is  out  of  the  question. 
But  if  you  have  passed  on  from  mere  hypnotism  to 
the  higher  laws  of  personal  influence,  these  same 
alert,  wide-awake  people  will  acquiesce  in  the  dic- 
[  100  ] 


PERSONAL    MAGNETISM 

tates  of  a  will  more  royal  than  their  own.  The 
will  whose  purposes  they  accept  may  be  no 
stronger  naturally,  but  it  operates  in  harmony 
with  the  laws  of  personal  magnetism,  and  the 
result  is  that  a  man  does  things  that  are  for  his 
good,  although  he  refuses  before  either  to  see  or 
do  it;  he  also  does  things  not  to  his  interest.  He 
signs  instruments,  buys  property,  gold  bricks, 
takes  a  life  partner,  accepts  the  most  absurd  ideas, 
accepts  the  non-reality  of  things  that  are  intensely 
real,  and  afterward  wonders  how  he  could  have 
failed  to  see  through  it.  The  knowledge  of  the 
laws  of  personal  magnetism  will  reveal  to  him  the 
secret.  Many  people  unconsciously  use  these  laws 
of  influence  and  owe  their  measure  of  success  to  it. 
A  full  knowledge  of  the  laws  and  their  methods 
of  use  would  multiply  their  power  many  times. 
So  general  has  the  knowledge  of  these  forces  and 
their  use  become,  that  the  man  who  fails  to  secure 
a  mastery  of  them  is  easily  distanced  in  the  race 
for  success. 

The  methods  for  using  these  forces  that  have 
in  them  the  potency  of  such  regal  authority,  are  so 
simple  that  anyone  can  learn  them  and  practice 
them,  and  none  but  an  adept  will  recognize  the 
nature  of  the  power  you  are  bringing  to  bear  upon 
him.  These  forces  of  personality  are  all  under 
the  control  of  the  will,  to  which  a  separate  chapter 

[101] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

is  given.  They  find  certain  channels  of  operation, 
the  main  ones  of  which  are  as  follows:  The  use 
of  the  eyes,  the  use  of  the  hands  and  body  in  ges- 
ture and  manner,  the  use  of  the  voice,  the  use  of 
language,  written  or  spoken,  and  that  invisible 
influence,  that  in  moments  of  great  mental  con- 
centration, or  nervous  excitement,  when  the  eye 
flashes  and  the  whole  face  glows  with  a  subtle 
emanation.  There  is  an  element  of  power  in  tele- 
pathy. By  using  these  intelligently,  a  man  who  is 
naturally  magnetic  may  add  greatly  to  his  power, 
while  the  non-magnetic  may  become  so.  In  fact, 
he  cannot  help  becoming  a  masterful  personality 
by  following  out  the  directions  given  in  this  chap- 
ter. If  you  are  slow  in  learning  it,  let  that  only 
spur  you  on  to  double  your  diligence.  You  cannot 
fail  to  acquire  it.  Without  it  you  will  be  at  a 
disadvantage  all  your  life,  while  one  less  perfectly 
endowed  will  achieve  success  where  you  failed. 

Now  to  your  task,  which  is  to  pass  the  outer 
sentinels  of  the  mind  and  gain  access  to  the  uncon- 
scious mind  within.  In  hypnotism  this  is  done  by 
inducing  sleep,  and  all  these  sentinels  are  put  off 
duty,  so  that  you  may  introduce  almost  any  idea 
you  will,  and  it  will  be  accepted,  but  your  task  is 
to  take  your  subject  or  patient  when  he  is  awake 
and  has  all  his  guards  mounted,  and  pass  by  them 
successfully,  lodging  your  thought  in  his  uncon- 
[  102] 


PERSONAL    MAGNETISM 

scious  mind  with  such  force  as  to  produce  con- 
viction and  action. 

For  this  purpose  the  eye  is  the  most  powerful 
of  all  the  agencies  to  be  used.  To  be  able  to 
"look"  a  thing  is  to  have  success  assured.  "I 
looked  him  right  in  the  eye  and  told  him  what  I 
thought  of  him"  is  a  hint  that  we  are  slow  to  take. 
Now  it  is  a  fact  that  no  one  can  look  steadily  into 
your  eye,  while  you  look  steadfastly  into  his  and 
talk  to  him,  and  think  of  anything  else  than  what 
you  are  saying.  The  reason  is  that  you  have  in 
this  one  way  passed  all  the  sentinels  of  his  mind 
and  are  talking  to  his  unconscious  mind,  which  can 
think  of  only  one  idea  at  a  time,  and  that  is  the 
one  you  are  projecting  into  it.  And  so  long  as 
you  hold  his  eye  he  has  no  opportunity  to  reflect 
on  what  you  say,  and  will  accept  the  truth  of 
your  statement.  He  thinks  that  his  own  judgment 
has  decided  it,  when  in  fact  he  has  unconsciously 
allowed  you  to  do  his  thinking  for  him.  If  he 
looks  away,  it  gives  him  time  for  reflection,  and 
unless  by  some  device  you  catch  his  attention, 
results  may  be  very  different  from  what  they 
might  have  been.  When  you  first  meet  a  man  and 
are  introduced  to  him,  as  you  shake  hands,  if  you 
look  calmly  into  his  eye,  you  will  see  what  you 
will  not  see  again.  You  will  get  the  key  to  his 
character.  When  you  approach  a  man  in  his 

[  103] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

office,  home  or  on  the  street,  or  in  your  own  office, 
have  a  determined  look.  I  mean  one  that  has  no 
indecision,  no  wavering.  You  cannot  look  deter- 
mined unless  you  are.  Cultivate  the  habit  of 
determination.  Assume  that  what  you  have  to 
propose  or  offer,  he  will  assent  to.  Let  there  be 
no  question  in  your  own  mind,  or  he  will  telepath- 
ically  know  your  indecision.  Know  your  business 
to  the  last  detail,  whether  it  be  to  cure  a  headache 
or  sell  a  bill  of  goods.  Be  calm,  clear,  forcible 
and  in  earnest.  Look  him  straight  in  the  eye,  and 
especially  in  the  climax  of  your  proposition.  In- 
asmuch as  this  chapter  is  intended  to  apply  spe- 
cially to  practice  in  psychotherapy,  no  further 
details  of  application  are  here  given  for  business 
and  social  life,  beyond  to  say  that  promotion  and 
success  in  every  laudable  enterprise  finds  the  right 
use  of  the  eye,  an  engine  of  power.  To  see  its  use 
in  healing,  you  have  but  to  read  the  Bible  record 
of  cures  to  see  its  place  there.  In  the  case  of  the 
lame  man  at  the  beautiful  gate,  certain  facts  are 
suggestive.  "Peter  with  John  fastened  his  eyes 
upon  him,"  while  the  lame  man  gave  them  the 
attention  of  his  eyes  to  see  what  they  would  give 
him.  Peter  commanded  him  in  the  name  of  Jesus 
Christ  to  rise  up  and  walk.  And  he  took  him  by 
the  hand.  In  the  case  of  St.  Paul  and  Elymas,  the 
sorcerer,  it  is  recorded  that  he  "fastened  his  eyes 
[  104] 


PERSONAL    MAGNETISM 

upon  him"  before  pronouncing  the  curse  of  blind- 
ness. Also  at  Lystra  it  is  said  that  St.  Paul 
"steadfastly  beholding  him  perceived  that  he  had 
faith  to  be  healed."  These  are  cases  in  which  this 
detail  of  the  treatment,  the  use  of  the  eyes,  is  men- 
tioned. Doubtless  it  had  its  place  in  all  the  cases 
treated. 

To  use  this  power  of  the  eye  effectively  you 
must  learn  to  look  steadily — not  staringly,  or  as  if 
gazing  into  space,  that  will  at  once  reveal  the 
method.  Cultivate  a  pleasing  expression  of  the 
eye.  Study  your  eye  in  the  mirror  until  you  are 
sure  of  it.  Remember  that  an  eye  that  wavers  or 
winks  will  lack  power  in  carrying  your  suggestions 
forcibly.  Put  a  small  piece  of  paper  on  a  mirror 
and  look  at  it  steadily,  stopping  at  any  sign  of 
tears  or  pain.  Don't  injure  the  eye,  but  just  prac- 
tice. Pick  out  objects  on  the  street  as  you  walk, 
and  try  your  sight  on  them.  Persist  in  it  and  you 
will  soon  be  able  to  "look"  a  thing  intensely  and 
penetratingly,  yet  pleasingly.  I  am  often  asked 
by  people  how  to  keep  from  being  unduly  influ- 
enced by  others.  If  you  are  seated,  cross  your 
legs,  or  clasp  your  hands,  fingers  intertwining,  or 
twirl  the  thumbs,  or  chew  gum,  or  something  to 
keep  your  attention  divided,  and  determine  within 
yourself  that  you  will  not  be  influenced  against 
your  judgment.  Do  not  look  too  steadily  into  his 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

eyes  while  he  is  talking.  If,  out  of  courtesy,  you 
must'  look  his  way,  pick  out  some  blemish  or  odd 
formation  of  features,  let  your  eyes  rest  on  that, 
for  nothing  will  disconcert  him  so  quickly.  But 
remember  if  you  look  steadily  into  his  eye  while 
he  talks,  you  cannot  help  being  influenced.  The 
public  speaker,  the  social  conversationalist,  the 
business  man  or  the  mental  healer  who  fails  to 
look  his  auditor  in  the  eyes  loses  a  great  increment 
of  power. 

The  use  of  the  hands  in  gesture,  in  passes  and  in 
the  various  contacts  with  the  body  under  the  idea 
of  "laying  on  of  hands,"  is  very  effective  in  influ- 
encing others.  Add  to  a  clear,  steady,  frank  eye 
beauty  of  form  and  grace  of  movement,  and  you 
have  a  large  magnetic  combination.  Passes  made 
over  the  head  or  face  or  the  affected  parts,  at  a 
distance  or  touching  the  body,  tend  to  fix  the 
patient's  attention  upon  the  afflicted  region,  and 
give  your  verbal  suggestions  added  effectiveness. 
To  place  the  fingers  over  the  place  of  pain,  press 
steadily  and  strongly,  and  releasing  them  sud- 
denly, distracts  the  mind  away  from  its  pain,  by 
bringing  a  new  sensation  to  its  attention,  and  this 
will  also  help  your  suggestions  to  take  immediate 
effect.  To  place  the  right  hand  at  the  back,  over 
the  solar  plexus,  which  is  located  back  of  the 
stomach,  and  with  the  left  on  the  stomach  press- 

[106] 


PERSONAL    MAGNETISM 

ing  strongly,  tell  the  patient  that  this  solar  plexus, 
called  the  "abdominal  brain,"  directly  controls  the 
stomach,  causing  it  to  secrete  properly  and  digest 
thoroughly  if  properly  directed;  that  you  are 
causing  powerful  vibrations  to  pass  throughout 
that  part  of  the  nervous  system,  at  the  same  time 
giving  the  right  hand  a  slightly  tremulous  motion, 
will  act  as  a  powerful  suggestion  in  breaking  up 
indigestion.  So  with  regard  to  any  of  the  organs 
of  the  body.  A  very  brief  study  of  the  location 
of  the  various  nerve  centers  along  the  spine  and 
the  organs  they  control  will  help  you  in  giving 
quick  relief.  So  also  to  a  tired,  bedridden  or 
nerve-exhausted  sufferer,  if  you  take  the  hands 
and  limbs  one  at  a  time,  and,  beginning  at  the 
hands  and  feet,  wring  them  out,  moving  your 
hands  toward  the  body  and  wringing  vigorously 
as  you  would  a  cloth,  explaining  to  your  patient 
that  the  stagnant  blood  and  juices  are  forced  out, 
and  fresh  nourishing  secretions  rush  in  to  invigor- 
ate him.  When  this  is  done,  have  him  lie  on  his 
face,  and,  placing  the  fingers  on  each  side  of  the 
spine,  press  on,  and  move  them  with  a  circular 
motion,  not  letting  the  fingers  slip  on  the  clothing 
or  skin,  so  traverse  an  inch  at  a  time  the  spinal 
column  to  the  base  of  the  skull.  Attend  this  with 
suggestions  of  rest,  and  vigor,  and  returning 
strength,  and  your  patient  will  rest  and  sleep  like 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

a  child.  All  these  movements  have  a  two-fold 
value,  the  elements  of  massage  itself  being  very 
helpful,  while  this  treatment  is  a  vehicle  for  the 
most  potent  suggestions ;  and  if  there  be  any  mag- 
netic emanation  from  the  operation,  it  is  a  third 
valuable  factor. 

A  voice  that  perfectly  expresses  the  various 
moods  of  the  soul  is  an  invaluable  factor  in  exer- 
cising personal  influence.  One  should  be  able  to 
speak  in  a  full,  round  tone  and  then  decrease  its 
volume  to  a  whisper.  The  voice  of  authority  must 
drop  easily  to  the  confidential  tone  of  speech.  The 
short,  sharp  command  must  be  able  to  fade  im- 
perceptibly into  the  long-drawn,  sleepy  tone  that 
says,  "I  am  almost  gone."  The  voice  is  a 
mighty  factor  in  making  your  suggestions.  The 
form  of  your  suggestion  is  important,  but  the  way 
you  say  it  is  of  great  moment.  To  be  able  to  say 
a  thing  with  the  tone  and  air  of  finality  is  a  rare 
gift  for  one  who  would  heal  the  sick  by  mental 
and  spiritual  methods.  I  give  one  or  two  methods 
for  securing  strength  and  control  of  the  voice. 
Practice  deep  breathing,  using  the  diaphragm. 
Place  your  hand  on  the  stomach  and  upper  part  of 
the  abdomen,  slowly  inhale,  pushing  the  hand  out- 
ward, then  exhale,  letting  the  hand  sink  inward. 
Inhale  as  you  count  two,  or  take  two  steps,  then 
exhale  naturally,  then  inhale  gradually  while  you 

[108] 


PERSONAL    MAGNETISM 

count  four,  exhaling  naturally,  and  so  on  up  to 
twenty  or  thirty.  Then  reverse  the  process,  in- 
haling naturally  and  gradually  increasing  the  time 
of  exhalation.  A  good  exercise  is  to  breathe  in 
the  same  manner,  hang  up  a  cloth  or  kerchief,  and, 
standing  six  feet  away,  purse  up  the  lips  and  blow 
steadily  until  you  move  the  cloth.  Gradually  in- 
crease the  distance.  These  and  similar  exercises, 
which  you  can  devise  for  yourself,  will  cultivate 
your  breathing  power  and  greatly  add  to  the  con- 
trol and  power  of  your  voice. 

As  to  the  use  of  language,  all  that  need  be 
said  here  is  that  faulty  construction  of  a  sugges- 
tion may  impair,  if  not  entirely  neutralize  its 
power.  For  instance,  to  say,  "You  will  not  be 
troubled  with  indigestion.  Your  non-assimilation 
of  your  food,"  etc.,  are  weak  for  the  reason  that 
the  trouble  is  positively  stated,  while  the  desired 
end  is  left  to  inference.  "Not  troubled,  and  indi- 
gestion" all  contain  powerful  reference  to  actual 
conditions,  while  there  is  nothing  to  suggest  the 
positive  result.  If  you  say,  "Your  stomach  will 
act  normally,  your  food  will  digest  thoroughly  and 
be  perfectly  assimilated,  enriching  the  blood  and 
feeding  the  nerves,"  you  leave  no  negative  thought 
in  the  mind  as  a  residuum,  out  of  which  the  mind 
forms  a  counter-suggestion,  but  only  a  positive, 
constructive  idea  that  at  once  takes  hold  of  the 
[  109] 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

unconscious  mind  and  sets  it  to  work  with  the 
life  forces  to  bring  about  what  your  suggestion 
calls  for.  And,  finally,  as  the  crown  of  it  all,  and 
the  heart  of  it  all,  "He  that  believeth  in  me,  out  of 
his  heart  shall  flow  rivers  of  living  water."  To 
believe  in  him,  to  step  into  his  life,  to  be  at  one 
with  him  and  the  Father,  there  is  the  magnetism 
that  draws  all  men — a  spiritual,  divine  quality, 
without  which  all  else  must  forever  be  incomplete. 


[110] 


THE  WILL  AND  HOW  TO  USE  IT 

THE  will  is  the  keystone  in  the  arch  of  human 
achievement.  It  is  the  culmination  of  our 
complex  mental  faculties.  It  is  the  power  that 
rules  minds,  men  and  nations.  Man's  noblest  oc- 
cupation is  to  bring  all  his  powers  into  subjection 
to  his  own  will,  until  he  attains  self-mastery.  His 
ultimate  goal  of  action  and  destiny  in  this  or  any 
world  is  to  stand  whole  in  the  presence  of  the 
Eternal  Will,  and  say,  "Thy  will  be  done,"  Will- 
power does  not  mean  obstinacy  nor  stubbornness, 
but  such  a  direction  of  his  own  forces  as  to  per- 
fectly control  them,  and  when  he  can  do  that  he 
can  also  control  others.  For  will-power  means 
the  ability  to  grapple  the  minds  of  those  about 
one  and  those  with  whom  he  comes  in  contact,  and 
to  influence  and  control  them. 

The  will  holds  your  mind  to  its  task  until  you 
see  the  vision  of  success,  and  until  the  vision  is 
made  reality.  Of  all  qualities  entering  into  suc- 
cess in  anything,  none  can  compare  with  patient, 
persistent  determination  to  stop  only  with  suc- 
cess. A  man  can  do  anything  that  he  believes  that 
he  can  do,  and  is  determined  to  do,  and  sets  him- 
self to  the  task.  His  will  is  the  power  that  holds 
him  to  the  undertaking,  so  that  he  can  meet  criti- 

[ml 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

cism  with  silence,  opposition  with  courtesy,  and 
defeat  with  the  air  of  one  who  says,  "I  haven't 
begun  to  fight  yet,"  and  so  makes  that  defeat 
seem  like  a  victory.  That  will  keeps  his  eyes  open, 
his  mouth  shut,  with  the  corners  lifted,  his  face 
shining,  and  defies  the  world  to  discern  any  dis- 
couragements, and  the  genius  of  success  is  to  keep 
people  from  finding  out  how  discouraged  you 
feel.  I  can,  and  I  will,  puts  a  man  in  touch  with 
forces  that  enable  him  to  feed  a  flock  or  shake  a 
kingdom,  to  banish  pain,  heal  a  distempered 
mind,  or  soothe  a  wounded  spirit.  Let  your  cause 
be  just,  so  that  conscience  cannot  raise  a  mutiny 
among  your  forces,  and  face  your  problem  with 
the  will  of  one  who  said,  "There  shall  be  no  Alps." 
You  can  coin  your  dreams  into  reality;  you  can 
speak,  and  it  is  done;  you  can  command,  and  it 
will  stand  steadfast. 

"Stick  to  your  aim.    The  mongrel's  hold  will  slip, 
But  only  crowbars  loose  the  bulldog's  grip. 
Small  as  it  looks,  the  jaw  that  never  yields 
Drags  down  the  bellowing  monarch  of  the  fields." 

A  royal  will  gives  one  a  masterful  presence,  and 

that  presence  is  felt,  and  he  need  not  utter  a  word. 

His  presence  has  changed  in  a  few  moments  the 

entire  atmosphere  of  the  room.  He  has  determined 

[112] 


THE     WILL    AND    HOW    TO     USE    IT 

to  accomplish  certain  things,  and  an  invisible 
something  has  gone  forth  that  commands  respect 
and  assent,  as  no  words  alone  can  do.  He  has  by 
his  will  alone  raised  the  mental  temperature,  or 
lowered  it  to  a  level  with  his  own.  Will-power 
is  not  exercised  in  that  straining  effort  of  the  body 
and  nerves  that  notifies  every  one  that  you  are 
making  a  great  effort,  but  rather  the  calm,  quiet, 
forcible  way  that  "speaks,  and  it  is  done."  The 
rules  for  the  development  of  the  will  are  to  begin 
with  the  easy  things  first,  and  practice  them  until 
you  can  do  them  perfectly.  Exercise  is  as  essential 
to  the  strength  of  the  will  as  it  is  to  the  body. 

First.  Practice  holding  the  eyes  open  for  a 
minute  without  winking,  and  as  you  acquire  the 
power  to  do  it  without  fatigue  or  injury  to  the 
eye,  increase  the  time.  This  exercise  will  both 
strengthen  the  will  and  give  you  control  of  your 
eyes. 

Second.  When  sitting  in  an  assembly,  or  riding 
in  a  car,  determine  that  some  one  sitting  ahead 
of  you  shall  look  back.  Then  concentrate  your 
gaze  on  the  nape  of  the  neck,  willing  the  person 
to  turn  and  look.  At  first  the  percentage  of  your 
success  may  be  small,  but  persistently  practice  it 
and  your  power  will  increase  until  you  seldom  fail. 
Below  are  given  a  series  of  directions  for  exercis- 
ing the  will.  Begin  with  the  simpler  ones,  and 

[us] 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

persistently  practice  them,  and  you  will  acquire  a 
power  that  often  needs  not  to  speak,  but  sends 
out  its  silent,  invisible  force  to  sway  men  and 
assemblies. 

i.  Select  some  part  of  the  body,  a  foot  or 
hand,  with  the  idea  of  heat.  While  holding  the 
mind  in  this  attitude,  breathe  deeply  and  steadily, 
and  in  from  one  to  four  minutes  you  will  feel  the 
warm  glow  coming  to  the  foot.  In  this  way  you 
can  soon  master  the  entire  body.  Begin  with  the 
sense  of  feeling.  If  there  is  an  itching  of  the  body, 
make  it  stop  by  the  force  of  your  will.  In  from 
three  days  to  three  weeks  you  can  stop  the  itching 
sensation  at  will.  Then  try  the  habit  of  sneez- 
ing; stubbornly  resist  the  inclination  to  sneeze, 
and  you  will  soon  have  the  mastery.  Now  try 
your  will  on  coughing.  When  the  tickling  sen- 
sation comes,  stop  it  by  the  exercise  of  your  will. 
You  can  soon  master  it.  Next  try  it  on  pain. 
When  you  feel  a  pain  in  the  body,  instead  of  rub- 
bing on  liniment,  rub  in  a  little  will-power;  soon 
it  will  ease  your  pain  as  if  by  magic.  With  the 
fingers  of  one  hand  rub  the  skin  on  the  back  of 
the  other  hand,  stroking  toward  the  elbow,  and 
willing  that  all  feeling  shall  disappear.  In  from 
one  to  three  minutes  take  a  needle  and  you  can 
stick  it  through  the  skin  on  the  back  of  the  hand 
without  pain.  You  may  have  to  try  it  a  dozen 

[114] 


THE    WILL    AND    HOW    TO    USE    IT 

times,  but  persistence  will  bring  success.  Having 
mastered  the  sense  of  feeling,  take  up  that  of 
hearing. 

2.  It  may  seem  impossible  at  first  thought,  but 
you  have  seen  people  so  absorbed  in  what  they 
were  reading  or  thinking  that  they  heard  nothing, 
although  you  addressed  them  directly.    They  are 
simply  abstracted  from  all  else  and  are  thinking  of 
one   thing  to   the   exclusion  of  everything  else. 
They  entered  this  state  of  abstractedness  uncon- 
sciously.    To  do  so  intentionally,  you  go  by  the 
law  of  indirectness.    For  instance,  take  sight;  con- 
centrate your  vision  and  your  whole  attention 
upon  some  object,  real  or  imaginary,  until  soon 
the  sense  of  hearing  becomes  dormant.     A  little 
practice  will  enable  you  to  study,  think,  or  sleep, 
regardless  of  noise. 

3.  Having  mastered  hearing,  begin  on  sight. 
You  have  known  people  who  walked  on  the  street, 
looked  at  you  and  passed  by  without  recognition, 
although  they  knew  you  well.     A  person  deeply 
thinking  on  some  subject,  neither  sees  nor  hears, 
but  uses  the  mental  sense  entirely.     The  method 
is  to  let  the  eyes  be  open,  but  concentrate  the 
thoughts  on  hearing  or  feeling. 

4.  After  getting  control  of  your  sight,  take  up 
the    taste.      Take    some    tasteless    thing   on    the 
tongue,  abstract  the  mind  to  something  else  until 

[115] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

the  taste  becomes  dormant.  Then  take  something 
with  more  taste  to  it,  abstracting  the  taste,  until 
by  this  gradual  process  you  can  make  the  sourest 
pickle  sweet. 

5.  Finally  take  some  light  odor,  and  hold  it 
before  the  nostrils,  abstracting  the  attention  away 
from  the  sense  of  smell,  by  hearing  or  seeing,  etc., 
until  by  practice  you  can  pass  through  the  foulest 
odor  without  inconvenience  or  notice. 

Now,  when  you  can  control  the  five  senses  at 
will,  you  have  a  will-power  that  is  well  nigh  invin- 
cible. And  at  the  same  time  you  have  entered  a 
new  world  of  experiences.  You  can  hold  the 
senses  dormant,  and  the  sixth  sense,  that  of  intui- 
tion, will  operate  untrammeled.  This  opens  the 
door  of  eternity's  storehouse  of  knowledge,  from 
whose  divine  resources  the  prophets  wrote  and 
spoke.  Once  here,  and  you  can  read  the  thoughts 
of  people  at  a  glance.  You  can  in  a  moment  take 
hold  of  the  subjective  minds  of  those  about  you 
and  compel  them  to  do  your  way.  You  have  here, 
also,  the  medium  through  which  you  can  send  out 
your  thought  force  at  will  to  those  about  you,  pro- 
ducing the  thrill  and  exhilaration  of  health.  First 
master  yourself,  then  the  fullness  of  peace,  of 
power,  and  of  plenty  is  yours.  You  have  only  to 
send  out  your  thought  forces,  in  connection  with 
your  occupation,  and  command  whatever  you 
desire.  [  116  ] 


THE    WILL    AND    HOW    TO    USE    IT 

In  concluding  this  chapter,  I  give  a  few  very 
simple  devices  for  exercising  the  attention  and 
strengthening  the  will.  The  reader  will  think  of 
others  better  suited  to  his  condition  which  he  may 
substitute  and  practice. 

Sit  or  stand  absolutely  motionless,  except  youi; 
breathing,  for  one  to  five  minutes  at  a  time.  Do 
this  often. 

Practice  closing  each  finger  in  rotation;  then, 
when  all  are  closed,  open  one  at  a  time  very 
slowly,  keeping  the  attention  fixed  on  what  you 
are  doing.  Keep  all  the  other  fingers  still,  save  the 
one  you  are  exercising  with. 

Inhale  gradually  for  ten  seconds,  then  exhale  in 
the  same  way  and  time. 

Look  steadily  at  some  point  or  object  for  a 
minute  without  winking  the  eye,  keeping  your 
attention  fixed  on  the  object. 

Look  at  a  picture  critically,  then  close  your  eyes 
and  mentally  reconstruct  it. 

Close  your  eyes  and  construct  the  face  of  a 
friend,  feature  by  feature. 

Fix  your  attention  on  a  hand  or  foot,  hold  on  it 
the  idea  of  heat,  and  continue  until  the  hand  or 
foot  feels  warm.  Then  try  cold;  then  try  pain. 

Will  the  person  in  front  of  you  shall  turn  round 
or  put  his  hand  on  his  head  or  neck. 

Hold  your  hand  on  some  one  in  pain  and  say, 

[117] 


HOW  AND   WHY  OF   THE   EMMANUEL   MOVEMENT 

"I  will  the  pain  to  depart."    Repeat  till  the  pain 
goes. 

These  and  similar  exercises  persistently  prac- 
ticed will  do  very  much  in  educating  your  will 
and  giving  you  what  is  known  as  a  "strong  will- 
power." It  is  not  only  invaluable  in  practical  life, 
but  is  a  duty,  for  St.  Peter,  in  enumerating  the 
virtues,  says  that  we  should  "give  all  diligence  to 
add  to  our  faith,  power;  to  power,  knowledge; 
to  knowledge,  balance-wheels,"  etc.  Whatever 
other  wheels  people  add,  there  is  none  so  important 
as  this  balance-wheel,  called  self-control,  which  is 
the  outward  sign  of  a  strong  will,  that  can  stand  in 
the  presence  of  disease  and  say,  "I  will; ,  be  thou 
well." 


[118] 


THE  UNKNOWN  QUANTITY  IN 
PSYCHO-THERAPY 

EVERY  experimenter  in  psychic  forces,  and 
especialy  mental  healers  of  the  various 
schools,  is  constantly  meeting  with  experiences 
that  cause  him  to  marvel.  He  is  able  to  accom- 
plish things  without  amy  unusual  effort  that  seem 
so  out  of  proportion  to  the  means  employed  as  to 
seem  almost  beyond  belief.  Then  he  finds  him- 
self confronted  with  similar  conditions,  and  what 
seems  an  easy  case,  that  almost  defies  his  effort 
and  that  yields  only  after  the  most  stubborn  resist- 
ance. To  illustrate,  I  give  two  cases  that  came 
under  my  own  experience. 

At  the4  close  of  a  public  lecture  on  psycho- 
therapy, with  various  illustrations  of  suggestion 
on  different  individuals  who  volunteered  for  the 
purpose,  I  announced  that  if  anyone  present  had 
any  affliction  from  which  they  desired  relief,  they 
might  come  forward  and  I  would  cure  them. 
Among  those  who  came  was  a  woman  of  about 
thirty  years  of  age,  the  mother  of  several  children, 
who  had  a  lump  on  the  neck  and  shoulder,  just 
above  the  collarbone,  on  the  left  side,  as  large  as 
a  large-sized  hen's  egg,  quite  hard  to  the  touch, 
interfering  with  the  free  use  of  the  arm,  and  of 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

some  four  years'  growth.  After  a  brief  examina- 
tion and  eliciting  the  above  facts,  I  pressed  the  fin- 
gers of  the  right  hand  strongly  upon  the  lump  and, 
looking  her  steadily  in  the  eyes,  said :  In  the  name 
of  the  Lord,  in  five  days  it  will  disappear,  and  not 
a  sign  or  vestige  of  it  will  remain."  This  was  on  a 
Monday  night.  She,  along  with  many  of  the  audi- 
ence, was  of  my  Sunday  congregation.  One  of 
them  said  on  the  way  home:  "I  am  afraid  you 
will  be  discredited  by  that  case;  five  days  is  too 
short  a  time."  But  on  the  following  Sunday 
afternoon,  the  woman  and  her  husband  drove  by 
my  house  to  say  to  me  that  on  the  Saturday  after- 
noon before,  she  had  gone  to  a  pump  for  a  bucket 
of  water,  and  in  working  the  handle  became  con- 
scious that  the  inconvenience  in  using  her  arm 
was  gone;  felt  for  the  lump,  to  find  that  no  trace 
of  it  remained. 

Within  a  short  time  she  brought  to  me  another 
woman  with  a  similar  lump  on  her  limb,  just  in 
the  hollow  behind  the  knee.  She  was  a  sensible 
and  devout  person,  and  an  earnest  worker  in 
another  church  than  my  own.  She  evinced  all  the 
faith  and  other  conditions  favorable  to  a  successful 
treatment,  and  yet  it  required  months  of  the  most 
persevering  treatment  before  any  signs  of  yielding 
were  noticeable. 

Now,  why  such  a  difference  in  results  should 
[120] 


THE    UNKNOWN    QUANTITY    IN    PSYCHO-THERAPY 

confront  the  healer  has  been  referred  to  the  un- 
known quantity  in  each  personality.  By  this  I 
mean  the  degree  of  suggestibility  which  varies  as 
all  other  elements  of  individuality  vary.  In  this 
respect  people  vary  widely.  Suggestibility,  or  the 
ability  to  receive  a  suggestion,  seems  to  belong  to 
the  unconscious  mind  rather  than  the  conscious 
volition.  One  man  will  seem  to  agree  with  you 
on  any  proposed  treatment,  and  yet  the  healer  finds 
that  his  patient's  mind  is  really  set  as  a  flint 
against  the  result.  The  suggestion  seems  to  have 
little  or  no  effect,  because  unconsciously  the  pa- 
tient antagonizes  or  neutralizes  your  suggestion  by 
mental  operations  of  his  own.  Oftentimes  he  does 
it  by  trying  so  hard  to  help  you  that  he  actually 
counters  your  suggestion  instead  of  agreeing  with 
you.  On  the  other  hand  I  have  found  that  people 
who  profess  to  have  no  faith  in  your  treatment 
get  the  quickest  results.  For  example :  I  went  for 
dinner,  in  company  with  another  minister,  to  the 
home  of  one  of  the  church  people  where  we  were 
holding  a  mission.  Our  hostess  spoke  of  her 
inability  to  come  to  all  the  services  on  account  of 
a  painful  foot.  It  was  an  affliction  of  long  stand- 
ing, located  half  way  between  the  instep  and  third 
toe,  so  that  only  the  loosest  shoe  could  be  borne, 
and  walking  was  always  painful  and  often  impos- 
sible. My  companion  suggested  to  me  that  I 

[121] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

relieve  her  of  the  difficulty,  to  be  met  with  the 
reply  that  she  had  no  faith  whatever  in  such 
things.  I  explained  to  her  that  she  didn't  need  to 
have  any  faith;  that  my  friend  believed,  and  I 
knew  that  I  could  cure  it,  and  if  she  was  willing  to 
try  it  far  enough  to  put  out  her  foot,  I  would 
relieve  her  of  the  difficulty.  When  she  set  forth 
the  foot,  I  placed  two  fingers  on  the  foot,  shoe  and 
all,  at  the  point  where  the  pain  was  located  and, 
pressing  strongly,  looked  earnestly  into  her  eyes 
and  said,  as  I  took  my  fingers  quickly  from  the 
shoe,  "Now  it's  gone,  never  to  return."  After  a 
few  moments  I  directed  her  to  find  it,  but  she 
could  not,  and  she  didn't  find  it  for  the  eight  years 
that  I  knew  her  afterward.  In  spite  of  her  skep- 
tical attitude,  she  was  highly  susceptible  to  sug- 
gestion. In  the  presence  of  this  unknown  quan- 
tity called  suggestibility,  the  healer  must  stand 
with  unshaken  confidence  in  the  power  that  work- 
eth  in  him  to  will  and  to  do  the  works  of  God. 

A  second  factor  in  the  unknown  quantity  is  that 
which,  for  want  of  a  better  name,  we  call  personal 
magnetism.  It  is  most  abundant  in  people  of  great 
vital  force.  You  know  at  once  the  difference  in 
the  touch  or  handshake  of  the  person  largely  en- 
dowed with  vital  force  and  one  poorly  endowed. 
Nor  is  it  confined  alone  to  the  touch.  The  eye,  the 
voice,  the  general  air  of  the  individual  proclaims 
[122] 


THE    UNKNOWN    QUANTITY    IN    PSYCHO-THERAPY 

its  presence.  And  there  is  that  something  called 
atmosphere  which  every  person  carries.  One 
warms  like  the  sun,  another  chills  like  a  fog.  One 
is  of  goodness  all  compact,  in  whose  presence  every 
virtue  flourishes.  Another  exhales  iniquity,  con- 
sumes integrity  and  blights  like  the  plague.  You 
see  it  in  the  leaders  in  life's  manifold  activities. 
In  business,  politics,  trades,  professions,  and  even 
the  sacred  calling  of  the  ministry,  men  lead  by 
virtue  of  this  one  quality.  Yet  how  different  is 
its  manifestation.  One  does  it  by  eloquence;  an- 
other by  alert  activity;  one  by  kindness  that 
smooths  out  the  wrinkles  for  others  and  himself. 
One  does  it  by  a  bold  aggressiveness,  amounting  to 
audacity;  another  by  sheer  force  of  personality. 
But  it  must  never  be  forgotten  that  no  one  person 
is  magnetic  to  all  people.  Our  Lord  was  the  one 
perfect  man.  There  was  such  a  light  in  his  face, 
a  kindliness  in  his  eye,  a  music  in  his  voice,  a 
charm  in  his  whole  manner,  that  when  he  said, 
"Follow  me,"  a  man  couldn't  very  well  help 
doing  so.  And  yet  there  is  a  significant  word  of 
his  that  is  a  side-light  on  this  phase  of  our  sub- 
ject: "All  that  the  Father  hath  given  me  shall 
come  unto  me."  He  recognized  that  there  were 
people  who  did  not  respond,  even  to  his  magnetic 
personality.  It  is  still  true  that  no  one  man  is 
magnetic  to  everyone.  But  it  frequently  happens 


HOW  AND  WHY  OF   THE   EMMANUEL    MOVEMENT 

that  people  who  do  not  respond  to  the  magnetic 
personality  of  one  will  do  so  to  that  of  another, 
and  hence  we  have  one  reason  why  the  original 
twelve,  in  their  double  ministry  of  teaching  and 
healing,  were  sent  forth  by  twos.  Everyone  has 
more  or  less  of  this  as  a  natural  endowment,  which 
may  be  tremendously  increased  by  cultivation.  It 
enters  largely  into  the  healer's  work,  and  he  will 
need  to  exercise  almost  infinite  patience,  kindliness, 
consideration  for  others,  and  the  tact  that  can  ac- 
cept a  seeming  failure  so  gracefully  as  to  make  it 
seem  like  an  actual  success.  A  study  of  the  laws 
of  personal  magnetism  will  be  found  in  another 
chapter. 

A  third  factor  in  this  unknown  quantity  in  the 
practice  of  psychotherapy  is  the  as  yet  unsettled 
question  of  the  magnetic  fluid,  or  a  fluidic  force, 
which,  though  unseen,  passes  out  not  only  in  our 
contacts  with  others,  but  also  in  the  thought  waves 
we  send  out.  One  need  not  accept  the  vagaries  of 
animal  magnetism.  Yet  he  cannot  close  his  eyes 
to  the  fact  that  some  vital  force  proceeded  from 
our  Lord  and  his  Apostles  in  their  healing  min- 
istry. Recall  the  case  of  the  woman  who  ap- 
proached him  in  a  crowd  and  touched  his  garment 
unknown  to  him  and  was  healed.  "Jesus,  perceiv- 
ing that  power  had  gone  out  of  him  said,  'Who 
touched  me?'"  His  disciples  said:  "Why, 
[124] 


THE    UNKNOWN    QUANTITY    IN    PSYCHO-THERAPY 

Master,  do  you  ask  that  question  in  such  a  jostling 
crowd?  "  But  it  was  a  different  touch  from  that 
of  the  throng  about  him;  it  was  the  touch  of  faith 
that  let  loose  the  vital  force  of  his  magnetic  per- 
sonality. One  has  but  to  lay  hands  on  ten  or 
fifteen  diseased  people  in  a  day  to  discover  that 
power  has  gone  out  from  him,  and  that  it  is  need- 
ful for  him  to  have  periods  of  retirement  for  rest, 
for  prayer,  for  keeping  the  perfect  poise  of  his 
soul,  and  the  recuperation  of  his  vital  powers,  for 
continuous  healing  without  ample  rest  will  bank- 
rupt the  most  opulent  resources  of  vital  power. 

Often  there  is  too  great  similarity  of  magnetic 
force,  and  results  in  restoring  to  health  are  apt  to 
be  slow.  The  Master  said  that  "A  man's  foes 
shall  be  they  of  his  own  household."  Not  in  the 
sense  of  enemies,  but  in  the  sense  that  often  the 
most  difficult  people  to  help,  or  to  enlist  in  helping 
themselves  to  health  are  those  of  our  own  families, 
and  it  grows  out  of  the  fact  where  two  people  live 
in  the  same  house,  eat  at  the  same  table,  sleep  in 
the  same  bed,  and  are  in  frequent  contact  with  each 
other  every  day  in  the  year,  their  magnetic  force 
becomes  so  much  alike  that  it  does  not  operate  in 
relieving  pain.  The  touch  that  would  instantly 
relieve  another  than  his  own  family,  will  there 
prove  unavailing,  and  he  must  resort  to  purely 
mental  methods.  The  old  challenge,  "Physician, 


HOW  AND   WHY  OF   THE    EMMANUEL    MOVEMENT 

heal  thyself,"  has  one  explanation  in  this  same 
lack  of  a  contrasted  magnetic  force. 

It  is  well  at  this  point  to  recall  that  Jesus  usu- 
ally touched  the  sick  or  afflicted,  and  the  "laying 
on  of  hands"  became  a  regular  formula  for  heal- 
ing. With  it  there  goes  this  unknown  quantity 
called  magnetic  force. 

It  may  not  be  amiss  here  to  say  that  most  all 
mental  healers  who  begin  their  healing  ministry 
with  the  use  of  such  methods  as  P.  P.  Quimby's 
use  of  mesmerism,  eventually  by  an  inevitable 
process  of  evolution,  rise  to  the  higher  plane  of 
purely  mental  operations  and  eliminate  the  mag- 
netic factor.  It  is  also  true  that  those  who  make 
large  use  of  hypnotism  gradually  discard  it,  as  an 
advanced  scholar  does  the  repetition  of  his  alpha- 
bet, for  the  reason  that  he  can  secure  equally  as 
positive  results  without  it,  when  he  knows  the 
law,  and  more  permanent  cures. 

Another  factor  in  the  unknown  quantity  is  a 
purely  psychic  one.  It  is  that  quality  that  enables 
the  healer  to  approach  each  patient  without  any 
definite  method  of  procedure,  yet  with  certainty 
of  results.  Usually  I  begin  a  case  without  the 
slightest  idea  of  how  I  will  treat  him.  If  he  has 
not  a  doctor's  diagnosis,  I  encourage  him  to  talk, 
and  tell  me  all  about  it.  As  soon  as  I  have  the 
clue  to  his  trouble,  I  lead  him  to  talk  in  that  direc- 

[126] 


THE    UNKNOWN    QUANTITY    IN    PSYCHO-THERAPY 

tion,  until  it  is  perfectly  clear  what  the  nature  of 
his  affliction  is.  Now,  while  the  general  principles 
of  practice  are  uniform  in  all  cases,  there  are  scores 
of  variations,  in  order,  method  and  substance  that 
are  prompted  by  this  psychic  element  within.  It  is 
as  if  one  turned  an  eye  inward  and  looked  for  and 
depended  on  receiving  definite  impression  as  to 
what  to  do  next.  One  will  not  look  in  vain.  If 
you  depend  on  the  great  Within,  it  will  make 
good.  Some  inner  sense  will  enable  you  to  say 
with  a  sense  of  final  authority,  "From  this  moment 
your  pain  is  gone,"  or,  "Within  three  days,  or  three 
weeks  you  will  be  permanently  cured,"  or,  "You 
will  gradually,  but  surely  recover,"  or,  "I  can  help 
you,  but  am  not  sure  that  I  can  cure  you,"  or,  "I 
do  not  know  if  I  can  help  you,"  or  to  be  compelled 
to  say,  "I  think  your  case  is  one  purely  for  the 
physician  or  surgeon."  This  power  is  developed 
by  use,  and  it  is  at  first  a  small  factor  in  the 
healer's  work,  when  he  follows  a  definite  form, 
giving  his  suggestions  according  to  the  symptoms. 
Another  element  in  this  unknown  quantity  is  the 
religious  one,  and  is  resident  in  the  character  of 
his  religious  convictions  and  the  quality  of  his 
spiritual  conceptions.  He  may  hold  some  ante- 
diluvian idea  of  God  that  is  monstrous,  some  con- 
ception of  the  divine  government  that  enables  him 
to  hug  the  delusion  that  he  is  a  sinner  against  the 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

Holy  Ghost — vagaries  of  one  sort  and  another 
that  will  almost  defy  your  effort  to  uproot  them 
and  effect  a  cure.  He  may  be  stumped  by  ques- 
tions of  theology  and  history,  just  as  we  all  are, 
and  he  is  willing  to  argue  on  it  and  be  convinced 
by  his  own  arguments  rather  than  yours.  I  have 
always  assumed,  as  a  matter  of  course,  that  my 
patient  is  all  right  in  his  religious  views,  no  matter 
what  his  isms  may  be,  and  without  dragging  it  in, 
I  proceed  on  the  assumption  that  it  is  clearly  un- 
derstood that  this  is  a  definitely  religious  thing 
upon  which  he  is  embarking;  that  it  is  an  intensely 
religious  thing  to  be  well ;  that  nothing  can  please 
a  kind  Father  so  much  as  the  health  and  welfare 
of  his  child;  that  the  revelation  of  God's  will 
and  character  is  a  progressive  one  that  rises  as 
men  rise  in  enlightenment,  and  is  as  fresh  as  the 
newest  bud  or  babe ;  and  consequently  if  there  are 
wrong  notions  of  God  or  the  patient's  relations  to 
him,  it  lies  entirely  with  the  patient  himself.  As- 
sume that  the  patient  agrees  with  you  without 
debate.  Do  not  ask  him  to  believe  this  or  that, 
but,  assuming  to  him  by  your  manner  and  word 
that  he  does  accept  it,  proceed  to  try  it.  For  all  the 
faith  required  is  a  belief  sufficiently  strong  to  try 
it;  and  his  visit  is  evidence  of  his  having  that. 
After  trying  it,  he  will  have  the  evidence  of  his 
own  senses  to  its  truth  and  power. 

[128] 


THE     UNKNOWN     QUANTITY    IN     PSYCHOTHERAPY 

Finally  it  is  well  to  follow  the  hint  given  by  the 
action  of  our  Lord  in  the  case  of  Jairus'  daughter, 
in  putting  out  all  distracting  persons.  Every  critic 
or  believer  in  some  sort  of  rival  ism,  or  skeptic  in 
general  will  be  a  detriment  to  your  treatment, 
while  every  sympathetic  person  is  a  help.  Often 
people  think  they  ought  to  go  out  of  the  room, 
lest  they  be  a  detriment,  when,  if  sympathetic,  they 
would  be  a  help,  especially  if  the  patient  is  timid. 
Some  healers  allow  no  one  present  during  the 
actual  treatment,  either  for  the  above  reason  or 
for  fear  they  will  learn  how.  Don't  be  afraid 
that  too  many  will  learn  it.  I  am  anxious  that  all 
the  sensible  people  who  can  be  induced  to  learn 
it  may  do  so,  and  find  the  royal  road  to  health,  to 
peace,  to  contentment  and  success,  which  lie  along 
the  highway  of  self-knowledge  and  self-mastery, 
and  helpfulness  to  others.  All  these  factors  of  the 
unknown  quantity  in  mental  and  moral  medicine 
may  safely  be  referred  to  the  realm  of  the  sub- 
conscious mind  and  its  activities,  and  are  men- 
tioned because  they  are  apt  to  puzzle  the  beginner 
in  psychotherapy. 


[129] 


THE  COMPLETE  LIFE 

THE  scientists  tell  us  that  man's  life  is  a 
matter  of  corespondence  with  his  environ- 
ment, and  that  the  various  points  of  contact  are  so 
many  avenues  through  which  life  flows  into  him. 
We  live  in  an  ocean  of  life,  of  which  we  are  a 
part.  It  ebbs  and  flows  into  and  out  of  the  gulfs, 
bays  and  inlets,  giving  to  each  an  individuality, 
yet  maintaining  the  unity  of  all.  Every  rock,  tree, 
insect,  bird,  beast  and  man  manifests  forth  that 
life  in  proportion  to  the  number  of  contacts  main- 
tained, or  the  number  of  laws  obeyed  by  which 
that  life  is  imparted.  The  rock  obeys  one  law, 
and  rests  motionless  in  its  place.  The  worm  obeys 
two  laws  and  adds  motion,  and  enlarges  its  life. 
The  bird  obeys  three  laws,  and  adds  flight  and  a 
new  realm  of  living.  And  the  more  complex  the 
organism,  the  greater  the  number  of  laws  obeyed, 
or  the  larger  the  variety  of  contacts  with  the  All- 
Life  about  us,  the  more  complete  is  our  life,  the 
more  perfect  its  manifestation.  Man  obeys  one 
law,  and  he  has  fire.  He  obeys  another  law,  and 
he  has  mental  power.  He  obeys  the  law  of  Christ; 
he  has  life  in  its  truest  sense.  The  poet  sings, 
"Prayer  is  the  Christian's  vital  breath,"  for  in 
its  exercise,  every  side  of  his  life  turns  fully  to, 

[130] 


THE    COMPLETE    LIFE 

and  harmonizes  perfectly  with,  the  life  of  God. 
In  the  act  of  prayer  the  subconscious  self  reaches 
out  and  touches  God  and  is  thrilled  with  the  sensa- 
tion of  wisdom,  of  love,  of  holiness,  that  it  is  often 
able  to  thrust  up  into  the  plane  of  our  conscious 
experiences.  And  in  some  such  manner  as  wire- 
less telegraphy  is  able  to  send  out  vibrations  upon 
the  universal  ether,  to  be  gathered  up  far  away 
by  some  delicately  attuned  instrument  which 
registers  the  message.  So  a  hint  is  given  us  of 
how  one  life  may  launch  out  upon  the  All-Life 
which  it  touches  in  prayer,  thoughts,  and  desires, 
which  persist  until  they  have  dropped  into  the 
heart  of  another  far  away.  We  are  beginning  to 
believe  that  those  experiences  that  we  have  set 
down  as  coincidences  have  actually  come  about  by 
some  strong  will  and  dauntless  faith,  sending 
forth  subtle  waves  of  thought  through  the  uni- 
versal mind,  in  which  they  have  been  carried,  until 
their  vibrations  have  moved  the  mind  and  heart  of 
him  to  whom  they  are  sent.  The  efficacy  of  a 
mother's  prayer  is  not  all  a  fancy,  for  here  are 
the  sending  and  receiving  minds  attuned  by  long 
years  of  intimacy,  and  the  all-present 'mind  of  the 
loving  God,  as  the  medium  of  transmission. 

Dropping  the  figure,  if  there  is  some  law  by 
which  the  mind  of  man  may  commune  with  God, 
and  receive  revelations  of  truth  from  him,  and 

[131] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

few  deny  it,  then  it  is  also  true  that  the  same  law 
makes  possible  communion  between  the  minds  of 
men,  without  material  means.  If  it  is  possible  for 
the  infinite  mind  to  so  impress  a  thought  upon  the 
subjective  mind  of  man,  and  have  that  thought 
become  so  conscious  and  real  to  him  that  he  can 
say,  "Thus  saith  the  Lord,"  then  is  it  also  pos- 
sible for  man  to  receive  a  message,  intentionally 
thought  out  and  projected  regardless  of  distance, 
and  to  say,  "Thus  saith  my  friend,"  and  to  know 
that  it  is  true.  Now,  every  man  "has  eyes  to  see, 
that  see  not,  and  ears  to  hear  that  hear  not,"  be- 
cause he  never  uses  them.  He  is  the  center  of  a 
system  reaching  out  to  all  worlds,  and  within  him 
is  a  desk  at  which  he  receives  reports  from  every 
realm.  He  has  a  net  so  fine  that  none  of  these 
vibrations  fall  through  it,  and,  although  compara- 
tively few  of  them  are  ever  registered  in  his  con- 
scious experiences,  they  all  enter  into  his  uncon- 
scious activities.  It  is  not  difficult  to  see  how  that 
there  is  one  who  can  "understand  our  thoughts 
afar  off,"  and  can  bring  into  judgment  with  us 
every  secret  thought.  The  arrival  of  a  friend 
about  whom  you  were  just  speaking  is  not  merely 
a  coincidence,  although  it  has  passed  into  proverb 
that  you  "Talk  about  satan  and  his  imps  come 
along,"  or,  "Talk  about  the  angels  and  you  hear 
the  rustle  of  their  wings."  The  only  adequate  ex- 

[132] 


THE    COMPLETE    LIFE 

planation  is  that  your  friend  has  been  thinking  of 
you  before  starting,  or  as  he  came  to  you,  and 
that  thought  dropped  into  your  subjective  mind, 
which  found  your  objective  mind  sufficiently  pas- 
sive that  it  was  able  to  push  the  message  up  into 
your  conscious  thinking.  Oftentimes  the  thoughts 
that  you  receive  cannot  crowd  themselves  up  to 
conscious  expression,  and  at  night,  while  the  objec- 
tive mind  sleeps,  you  dream  about  your  friend  or 
what  he  said  or  did,  and  remember  it  in  the 
morning. 

One  of  the  first  striking  experiences  in  psycho- 
graphy  that  led  me  to  further  investigation  oc- 
curred some  fifteen  years  ago.  On  a  Sunday  after- 
noon, after  a  strenuous  week's  work,  I  lay  down 
on  a  couch  to  rest.  My  wife  sat  beside  me  and 
gently  ran  her  fingers  through  my  hair,  at  the 
same  time  silently  reading  a  paper.  I  soon 
dropped  to  sleep,  from  which  I  awakened  with  a 
start.  She  asked  what  was  the  matter.  I  told  her 
that  I  dreamed  of  standing  on  the  steps  of  a  street 
car,  which  ran  out  on  a  trestle  and,  leaving  the 
track,  plunged  into  a  ravine  below,  and  that,  as 
it  made  the  plunge,  I  jumped  and  woke  up.  She 
told  me  that  she  had  been  reading  an  account  of 
just  such  an  accident  that  occurred  in  an  adjoining 
State  on  the  day  before.  I  had  not  read  nor  heard 
anything  about  it,  but,  upon  taking  the  paper  and 

[  133] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

reading  it,  I  found  it  to  agree  minutely  with  my 
dream.  This  was  the  first  of  many  experiences 
in  which  I  became  aware  of  events  of  which  I  con- 
sciously knew  nothing,  and  of  the  intended  actions 
of  people  who  had  given  no  expression  of  their 
purposes.  I  give  a  few  of  them  to  show  as  nearly 
as  possible  the  principle  and  the  method.  It  need 
hardly  be  said  that  this  faculty  is  possessed  in 
larger  measure  by  some  than  others,  but  it  is  latent 
in  all,  waiting  systematic  development. 

I  had  an  old  college  chum  and  room-mate  with 
whom  I  kept  up  an  occasional  correspondence.  I 
could  always  tell  when  to  expect  a  letter  from 
him  in  an  adjoining  State  by  the  fact  that  on  the 
night  of  the  day  on  which  he  wrote,  I  dreamed  of 
him,  and  often  heard  him  say  things  that  on 
receipt  of  his  letter,  I  found  contained  therein. 
No  doubt  his  thought  registered  itself  at  the  desk 
of  my  unconscious  self  at  the  time  of  his  writing, 
but  found  no  opportunity  for  conscious  expression 
until  I  fell  asleep. 

In  treating  an  epileptic,  I  used  hypnotic  sug- 
gestion, sending  him  into  the  profoundest  stage 
possible.  He  was  making  substantial  progress 
when  I  decided  to  test  him  with  a  psychogram. 
One  night  at  two  o'clock  I  awoke  and,  after  con- 
structing a  mental  image  of  the  man's  face,  re- 
peated to  him  mentally  some  eight  times:  "You 

[134] 


THE    COMPLETE    LIFE 

are  going  to  be  entirely  cured."  When  he  came 
next  evening  for  treatment  I  asked  him  if  he  had 
a  dream  the  night  before,  but  he  could  not  recall 
it  if  he  had  one.  After  placing  him  in  profound 
hypnosis,  I  asked  the  same  question,  and  he  said: 
"Yes,  my  little  girl  came  to  me  and  told  me  that 
I  was  going  to  be  entirely  cured."  I  said:  "I  sent 
you  that  message,"  but  he  contended  that  his  little 
girl  told  it  to  him.  I  told  him  that  on  awaking 
he  would  remember  the  dream.  He  did  remember 
it,  and  explained  that  he  had  received  a  letter  from 
his  little  girl  the  day  before  the  dream,  telling  him 
that  she  was  coming  to  see  him  soon.  Now,  my 
message  dropped  into  his  mind  without  reporting 
from  whence  it  came,  and  his  subjective  mind  had 
proceeded  to  construct  the  most  plausible  setting 
for  it,  as  is  characteristic  of  the  subjective  pro- 
cesses, and  had  taken  the  thought  most  vivid  in 
his  memory,  and,  putting  the  two  together,  gave 
him  the  dream. 

Doubtless  Daniel's  recalling  the  king's  van- 
ished dream  was  a  purely  subjective  process  by 
which  the  "master  of  the  magicians"  was  able  to 
subjectively  read  the  king's  dream  and  so  save 
his  own  and  the  lives  of  his  companions.  Now,  it 
does  not  follow  that  all  dreams  have  significance, 
nor  does  it  follow  that  these  psychograms  can 
only  be  received  or  rather  apprehended  in  sleep. 

[  135  ] 


HOW  AND   WHY  OF   THE   EMMANUEL    MOVEMENT 

I  select  the  following  as  nearly  a  test  case  as 
possible.  A  prominent  business  man  in  a  Cali- 
fornia city  went  to  New  York  for  his  firm,  to  lay 
in  supplies  for  a  large  department  store.  I  had 
instructed  him  in  the  use  of  his  latent  forces,  to 
help  him  in  business,  and  had  seen  him  rise  from  a 
clerk  to  the  position  of  manager.  He  determined 
to  test  it,  and  told  his  wife  just  when  he  would 
arrive  in  New  York,  instructing  her  that  she  was  to 
think  it  over  after  his  departure,  and  decide  what 
she  wanted  him  to  bring  her  from  the  East  as  a 
present,  and  on  the  morning  of  his  arrival  she  was 
to  send  him  a  mental  message,  as  he  had  shown 
her  how  to  do.  He  reached  the  city,  and  on  the 
way  down  town  it  kept  occurring  to  his  mind,  "a 
pearl  ostrich  feather  boa."  This  one  sentence 
stuck,  and  knowing  this  was  the  time  for  his 
wife's  message,  he  decided  to  get  it.  On  return- 
ing home  and  inquiring  of  his  wife  what  she  had 
asked  him  to  bring  to  her,  the  answer  was,  "a  pearl 
ostrich  feather  boa."  He  said,  "It  will  be  here 
in  a  few  minutes." 

One  evening,  while  experimenting  in  thought 
transference  with  some  friends,  the  experiment 
was  proposed  of  sending  one  out  of  the  room  while 
the  others  fixed  their  eyes  upon  some  object  until 
they  could  close  their  eyes  and  see  a  mental  image 
of  the  object,  which  would  then  be  put  out  of 

[136] 


THE    COMPLETE    LIFE 

sight,  and  the  person  sent  out  would  be  called  in, 
and,  standing  in  the  circle,  see  if  he  could  get  any 
clue  to  the  object  thought  of.  Among  the  more 
or  less  successful  tests  was  the  following:  I  went 
into  another  room,  and,  upon  the  signal  that  they 
were  ready,  entered,  and,  sitting  in  the  circle, 
closed  my  eyes,  and  in  a  few  moments  got  a  men- 
tal image  of  a  card  with  ten  diamond  shirt  studs 
in  three  rows,  the  middle  row  having  two  and  the 
two  outside  ones  having  four  each.  I  announced 
this  fact,  and  they  said  that  was  what  they  had 
concentrated  their  eyes  and  minds  upon — the  ten 
of  diamonds — the  only  fault  in  the  transmission 
being  the  jewel  forms  instead  of  the  form  on  the 
card. 

I  have  found  for  many  years  that  gifts  at  Christ- 
mas time  were  always  known  to  me  beforehand. 
The  image  of  them  would  come  up  before  me  so 
clearly  that  I  could  see  them  when  my  eyes  were 
open.  And  I  have  received  more  than  one  article 
that  had  been  specially  made  and  unlike  anything 
else  on  the  market,  with  a  view  to  mislead  me,  by 
some  friend,  but  all  to  no  purpose.  As  soon  as  the 
giver  knew  what  it  looked  like,  I  also  came  into 
possession  of  the  knowledge.  Once,  when  a  skepti- 
cal friend  was  having  an  article  made,  she  became 
anxious  lest  it  be  too  large  for  my  pocket,  and 
told  the  maker  not  to  make  it  too  large.  At  the 

[  137] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

close  of  some  meeting  in  the  church,  as  she  was 
passing  out,  she  said:  "You're  going  to  get  some- 
thing this  time,  and  you'll  never  guess  what  it  is." 
I  answered,  "Don't  make  it  too  large,"  for  I  could 
distinctly  hear  the  words.  The  expression  on  her 
face  told  me  that  I  was  not  mistaken.  And  I  also, 
on  the  day  she  received  it,  described  it  minutely 
as  it  appeared  to  me  at  the  dining-room  table. 

I  have  frequently  exercised  in  going  mentally 
to  the  postoffice  and  looking  over  the  letters  to 
see  if  I  would  receive  any.  Sometimes  I  could  tell 
the  number,  color  and  shape,  and  recognize  the 
handwriting.  Often  it  was  indistinct.  So  I  have 
triend  under  test  conditions  to  tell  the  locations 
of  the  hands  on  the  watch  or  clock  without  seeing 
them.  These  have  been  most  exact  when  all  con- 
scious notice  of  the  passage  of  time  has  been  sus- 
pended in  sleep,  or  in  travel  or  conversation. 

These  are  a  few  of  the  experiments  that  have 
convinced  me  that  not  only  can  man  send,  but  he 
can  receive  mental  messages  so  definite  and  so  fre- 
quent as  to  place  them  beyond  the  possibility  of 
coincidence.  Almost  everyone  can  recall  incidents 
of  similar  character,  but  they  did  not  seek  to  know 
why,  by  study  and  experiment,  and  these  psychic 
powers  which  are  latent  in  every  individual  must 
be  developed  by  use,  just  as  one's  mental  faculties 
are  developed  by  persistently  following  the  cur- 

[138] 


THE    COMPLETE    LIFE 

riculum  laid  out  for  that  purpose.  It  will  be 
recalled  that  Jesus,  talking  with  Nathaniel,  told 
him  of  having  seen  him  under  such  circumstances 
that  Nathaniel  at  once  knew  that  no  vision  power 
of  the  natural  eye  had  seen  him,  and  he  was  so 
impressed  by  it  that  he  said,  "Thou  art  the  Son  of 
God,  thou  art  the  King  of  Israel."  He  evidently 
thought  that  such  supernormal  power  was  some- 
thing not  common  to  men,  but  Jesus,  as  if  to  set 
him  right  in  the  matter,  said:  "Because  I  said  I 
saw  thee  under  the  fig  tree  believest  thou?  tfhou 
shalt  see  greater  things  than  these,  for  thou  shalt 
see  heaven  opened  and  the  angels  of  God  ascend- 
ing and  descending  upon  the  Son  of  Man."  Jesus 
clearly  recognized  that  his  power  to  see  and  know 
events  beyond  the  range  of  the  five  senses  was  not 
a  peculiar  gift  of  his  own,  but  that  all  men  have  it, 
although,  as  in  Nathaniel's  case,  it  is  undeveloped. 
Having  indicated  the  presence  of  powers  resi- 
dent in  the  subconscious  mind,  by  which  thought 
may  be  conveyed,  regardless  of  material  condi- 
tions, I  refer  to  the  cases  of  the  healing  of  the 
centurion's  servant  and  the  nobleman's  son  as 
illustrations  of  how  these  powers  may  be  used  in 
sending  messages  of  healing  and  of  help  to  our 
friends.  And  we  should  not  have  to  seek  far  to 
find  why  that  for  every  idle  word  and  secret 
thought  that  we  have  sent  out  into  the  world  of 

[  139] 


HOW  AND   WHY   OF    THE    EMMANUEL    MOVEMENT 

minds,  we  must  give  an  account.  But  in  the  more 
present  effects  we  can  see  how  valuable  is  the  mes- 
sage of  health,  of  courage,  of  patience,  of  kindness, 
that  goes  out  to  a  friend  in  need.  For  even  though 
he  knows  not  of  your  beneficent  purpose,  still  that 
message  sent  in  love  and  prayerfulness  will  cer- 
tainly drop  into  his  subjective  mind  and  stimulate 
it  in  marshalling  the  forces  under  its  command  to 
bring  about  a  realization  of  your  message. 

I  am  often  asked  as  to  the  value  of  absent  treat- 
ment by  those  who  have  read  of  the  f akery  often 
practiced  in  the  guise  of  such  treatment.  The 
method  usually  is  for  the  patient  to  assume  a  pas- 
sive, receptive  condition  at  a  certain  hour,  at  which 
time  the  healer  sends  out  his  thoughts  of  health 
for  the  patient.  Now,  if  the  reader  has  given 
attention  to  the  effectiveness  of  auto-suggestion, 
he  can  realize  that,  although  the  alleged  healer 
may,  at  the  appointed  hour,  be  fishing  or  feasting, 
still  the  patient  will  be  benefited  by  his  own 
thoughts  and  desires  for  health,  and  his  faith  that 
such  help  is  being  sent.  I  have  not  usually  fol- 
lowed the  practice  of  sending  the  health  thoughts 
at  an  hour  known  by  the  patient,  for  the  message 
will  reach  him  just  as  effectively,  but  in  conjunc- 
tion with  my  absent  treatment  I  have  prescribed 
frequent  periods  of  a  few  minutes  relaxation,  and 
some  suitable  auto-suggestions.  My  experiences, 

[ 


THE    COMPLETE     LIFE 

and  those  of  the  classes  that  I  have  instructed, 
have  proven  to  me  the  value  of  silent  or  absent 
treatment.  And  particularly  in  cases  where  there 
is  some  prejudice  or  unwillingness  to  actively 
cooperate  in  such  a  treatment,  I  have  found  it  pos- 
sible in  this  way  to  not  only  benefit  the  person, 
but  to  secure  a  reversal  of  the  mental  attitude  into 
a  favorable  cooperation.  With  a  working  knowl- 
edge of  suggestion,  auto-suggestion  and  thought 
transference,  or  psychography,  such  as  one  may 
gain  from  these  lectures,  a  person  enters  upon  a 
new  life,  and  can  realize  something  of  what  St. 
Paul  meant  when  he  said  that  God  "hath  blessed 
us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ."  He  is  beginning  to  enter  into  his  own. 
To  live  in  the  realm  of  mental  and  spiritual  things, 
and  is  starting  up  that  way  of  growth  and  life  that 
shall  bring  him  "to  the  measure  of  the  stature  of 
Christ."  To  illustrate  the  use  of  this  telepathic 
power,  I  give  the  following :  A  lady,  whom  I  had 
cured  some  years  ago  of  a  chronic  bronchial  cough, 
wrote  me  a  year  since  that  she  had  a  fine  position 
as  a  soloist,  but  that  she  never  arose  to  sing  with- 
out being  almost  overcome  with  nervousness,  and 
that,  while  it  was  not  apparent  to  others,  it  de- 
stroyed all  the  joy  and  satisfaction  she  had  for- 
merly experienced  in  singing.  She  wrote:  "I 
know  that  you  can  relieve  me  of  this  affliction." 

[HI] 


HOW  AND   WHY   OF   THE    EMMANUEL    MOVEMENT 

I  took  up  the  case,  sending  her  a  psychogram  each 
evening,  embodying  the  thoughts  of  self-control, 
joy  of  service,  and  qualification  to  do  whatever  she 
undertook.  This  continued  for  some  five  weeks, 
when  I  received  word  that  the  trouble  had  ended. 
I  was  asked  by  a  gentleman  to  give  absent  treat- 
ment to  his  brother-in-law,  who  had  suddenly  de- 
veloped the  habit  of  beer-drinking,  and  to  such  an 
extent  that  he  had  become  incapacitated  for  busi- 
ness. I  took  up  the  case,  and  began  by  daily  send- 
ing him  thoughts  of  the  sin  and  shame  of  such  a 
waste  of  his  talents  and  power;  of  the  shame  and 
mortification  it  caused  his  friends;  and  finally 
suggested  to  him  a  loathing  for  the  very  sight  or 
smell  of  beer.  Then,  affirming  his  own  strength 
of  will  to  do  anything  he  wished  to  do,  I  suggested 
the  complete  and  final  end  of  his  beer  drinking. 
After  some  two  months  of  this  treatment  he  passed 
from  my  mind,  and  I  thought  no  more  of  it  until 
four  months  afterward  I  met  the  gentleman,  who 
requested  the  treatment,  and  he  told  me  that  his 
brother-in-law  had  reformed  and  had  not  touched 
beer  for  months.  These  are  a  few  of  many  experi- 
ences that  have  convinced  me  that,  although  tele- 
pathy is  not  an  accepted  science,  it  may  be  used  to 
bless  our  friends  and  help  them  up  to  a  complete 
life,  and  that  it  will  yet  take  its  place  among  the 
accredited  sciences;  and  this  lecture  will  have 


THE    COMPLETE    LIFE 

gained  its  end  if  it  induces  its  readers  to  abstain 
from  sending  out  to,  and  holding  over  their 
friends,  thoughts  of  sickness,  loss,  disaster,  un- 
happiness,  doubt  and  despair,  and  instead  to 
prayerfully  envelop  them  in  the  thoughts  of 
health,  success,  strength,  happiness,  hope  and  all 
else  that  will  help  their  struggling  feet  to  mount 
up  to  and  walk  in  the  pathway  of  the  just  that 
grows  brighter  to  the  day  of  perfect  realization. 


[H3] 


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